Complete interpretation of the Vajra Prajna Paramita Sutra (2)
Release light
1. All achievements in the four places
Jetavana in the Kingdom of Shravas to the Lonely Garden
This is the place where the six kinds of achievements are achieved, which is where this sutra is located.
[Servation ]It is the name of the ancient kingdom of Central India.It is also called the Kingdom of Shapi and the Kingdom of Serrava.Many famous people in this country are rich in various special treasures and are famous all over the world. Therefore, the country is called Shewei \It means hearing the country of things.Originally the name of the capital of the Northern Sarah Kingdom. It is different from the Southern Sarah Kingdom, so it is called the capital.It is the capital of Nepal, about ninety kilometers north of the north, which is Shahmah on the left bank of the Rabbit River.
When the Buddha was alive, King Persenathus ruled the country.According to Volume 2 of the "Treatise on Discrimination of Merits", the Buddha lived in the Kingdom of Shravas for twenty-five years and lived in other countries for a long time. Because this country is the most wonderful and rare, the people know the principles. The Jeripan Temple has unique magical experience. When the monks talk about the collection, thousands of macaques came and watched from left to right, silent, and all the birds came to collect them. Because this country is so kind, different kinds of shadows are attached.Volume 3 of "The Great Wisdom Treatise on the Path of Great Wisdom" says that the city of Sarvas is the place where the Buddha was born, and to repay the grace of the place where he repaid his life, so he often lives here.Among the scriptures, their names are common, and the sutras of the Agata Sect, the Sutra of the Virtue Kalpa, the Sutra of the Maitreya Sutra, the Sutra of the Maitreya Sutra, the Sutra of the Great Treasure Accumulation Sutra, the Association of the Elders of the Amitabha Sutra, the Sutra of the Manjushri Prajna Sutra, and the Diamond Prajna Sutra are all said here.
The Kingdom of Shravador is the abbreviation, and the full name is the Kingdom of Shravati.According to legend, there were two immortals in the past, and their younger brother was named Shypo (The meaning of young ),And the elder brother is named Abati (Injustice ),To commemorate the two immortals, they are combined into the city name.
But if we follow what Master Kuiji said in the Tang Dynasty, the Kingdom of Shravador was a mistake, and this country should be called Shravador.
[Jetachia gives the Lonely Garden ]Located south of the Acrossia in Central India.It is abbreviated as Gion or Jetavana, Gion Monastery, Jetavana Monastery, Jetavana Forest, and Sedo Forest.It means pine forest and victorious forest.Jets are the brief name for the forest owned by Prince Jeta; to the Lonely Garden \It is the abbreviation for the garden of the lonely elder.This elder is Sudatau, Schaeve [1]The elders are given the name of the lonely elder because they have long been pity for loneliness and are fond of giving.The garden where the Buddha preached in this sutra was purchased by the elder Xuda and offered it to the Buddha and his monastic community.Although the elder bought the prince's garden, there were no trees in the garden. When Prince Jita heard that the elder bought the garden to offer it to the Buddha, the prince made up his mind to offer it to the Buddha.The two of them achieved this merit together, so they called the Jetavana to the Lonely Garden.Because Jeta is the king, and the elder of Xudaduo is the minister, the prince is in the front position, and the elder is in the back.
There are two kinds of achievements in the scriptures, one is the general and two is the other.The so-called general \It is the name of a country, but elsewhere \It is the place where the teachings are.
This Kingdom of Shravador is the place where all the Buddhas preached together in the past, so this place is the holy place blessed by all the Buddhas.Since the Buddhas in the past also preached the Prajna Sutra here, my teacher Shakyamuni Buddha preached the Prajna Sutra here.Wu achieved success in all four places.
The achievements of the Five Orders of Wu
[A thousand, two hundred and fifty people with great monks ]These are the achievements of the six kinds of achievements, or they can be called the achievements of the masses of the Dharma Assembly.
[Big Bichum ]It refers to a monk who is highly respected and particularly a monk who has attained the fruit of his or her position.
again [big ]There are five meanings: 1. The name is great, and these monks are capable of being the teacher among the masses, because they are knowledgeable; 2. The position is great, and these 1,250 people are in the extraordinary position of holy fruit; 3. The merit is great, and they have achieved the fruit of the world, and all the leakages have been exhausted, and they have realized the wisdom and eliminated the two virtues; 4. The practice is great, and although these monks appear in the appearance of Śrāvakas, they have the Bodhisattva Vehicle inside, so they are all Mahayana practitioners who seek great Bodhi and widely practice the karma of others; 5. The disciples are great, that is, the disciples are very large, that is, the disciples are very large.
[Bichook ]He is a man who is over twenty years old and becomes a monk and receives full precepts.According to Volume 3 of the Great Wisdom Treatise, there are five semantics of monks, namely: (one )Beggar (Those who beg for food to live by purity ),(two ) Break the worries, (three )Monk, (Four )Purely keep precepts, (five )Horrible Demon.Among them, destroy evil (Break up troubles )、The terrifying demon and beggar are called the three meanings of monks, and the Arhat \The three meanings of killing thief, serving offerings, and not rebirth in the semantics of the word are collectively called the six meanings of cause and effect. \(The monk is the cause, the arhat is the result )。
Related types of monks, Volume 1 of the Ten Recitations and Volume 15 of the Abhidharma-kosha: Named monks (A monk with name but not reality, even though he becomes a monk, he does not observe the precepts that the monk should observe. )、Self-talking bhikkhu (Those who call themselves monks are not monks, but they say they are monks. )、For the beggar bhikkhu (Those who live for begging for food, such monks will not become monks to receive precepts for ultimate liberation, but for life. )、Breaking troubles (That is, the true monk, who practices according to the three studies of precepts, concentration and wisdom, eliminates troubles and attains the fruit. )Four kinds of monks.Volume 1 of the Four-part Vinaya: There are seven kinds of monks, including name, similarity, self-proclaim, good comedy, begging, cutting clothes, and shattering knots.These great monks listed in the scriptures are true monks who have attained the worldly fruit, that is, monks who have broken the knot, or can be called sage monks.Among them, the sages and monks who have broken the knot are more common during the Dharma-Regulation period, while the most common in the Dharma-Ending Age are monks such as name, self-talk, and beggar.
[Thousands,250 people ]According to the "Sutra of Cause and Effect" and the "Sutra of the Perfection", it refers to the fifty relatives of elder Yeshe, 500 disciples of Master and Apprentice of UlpopinluokayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayaThese 1,250 people were first engaged in the heretics, and worked hard for many kalpas without experiencing them. Later, they were guided by the Buddha and attained the fruit. Therefore, they were grateful to the Buddha's grace and were often followed and reluctant to leave in the Dharma assembly, which was called the always followers. Therefore, the first group of the sutras was called 1,250 people.
These 1,250 people are also witnesses. In other words, there are not only people who have compiled the scriptures in this Dharma Assembly, but also so many people are listening to the Buddha's lecture on this sutra.The list of these 1,250 people in the first chapter of the sutra is to show the cause and condition of the listeners in this sutra, and to show that the sutra is honest and trustworthy, and that such people listen together, and those who are not gathered listen alone.
In addition, in other translations, there are 1,250 people in the great monks. \There are also great Bodhisattvas behind them \sentences.The translation here in the translation of Ruyijing Tripitaka is: Rushi I heard: At that time, Bhagavan, in the name of Dacheng, defeated Linshi Gudu Garden, and was accompanied by a thousand,250 people, and a great Bodhisattva.If we observe from the Dharma principles described in this sutra, this sutra belongs to the Mahayana perfect teaching, so if there are no great Bodhisattvas and other people in the Dharma Assembly, it is a bit unreasonable.The reason why this translation is missing is the great Bodhisattvas \One sentence is not a fault in Kumarajiva's translation. I believe that Rashi's original Sanskrit scriptures are missing, so this sentence is not included in the translation.
The great monks are the inner protector of Buddhism, while the Bodhisattvas are the outer protector of Buddhism, so they are ranked behind the great monks.Because the monks show the appearance of the Three Jewels, and the Bodhisattvas cover the family, they are listed first in order to respect the Three Jewels.The final circulation section lists the eight divisions of the Heavenly Dragons and Dragons, which shows that although Buddhism is a transcendental Dharma, it is mainly designed to save sentient beings in the world. Therefore, Buddhism is a huge boat that saves sentient beings from the sea of birth and death.The achievements of the five groups of Wu.Ding Yi explained it separately.
Ding Er General Interpretation
The six conditions for achieving the Dharma Assembly are described in the general preface. The Buddha told this sutra with the full confidence and the conditions of hearing, time, place, and listeners.
The preface is not a Buddha's word, but it was added by the collectors after they were granted by the Buddha.The purpose of the preface to the scriptures is to show the cause and condition of the preaching, as well as the time, location, and many explanations that the scriptures are indeed credible.
The six achievements in the beginning of the sutra are also fully reflected that achieving a special Dharma Assembly requires special causes and conditions.Because if you do not have great blessings, you cannot hear the Dharma. Anyone who can have a place to promote Buddhism and who can hear the Dharma will have great blessings.
In fact, these six achievements also represent six essential conditions for practicing Buddhism.For example: The faith and achievement at the beginning of the sutra represents the unbiased and correct faith in the basis of practicing Buddhism. All Buddhist practices are based on correct faith. Therefore, if you do not have correct faith, you will not achieve the merits of the Dharma.If you want to enter Buddhism, you must have unbiased and correct faith, and what you say is unbiased and correct faith \That is, faith is born through the correct understanding of the doctrine of Buddhism. This faith does not have any superstitious color; but if you want to achieve unbiased and correct faith, it cannot be separated from reasonable and lawful listening, thinking and practicing. Therefore, the hearing and accomplishment at the beginning of the sutra represents the three wisdoms of listening, thinking and practicing.Nowadays, Buddhist disciples in the Buddhist world do not have unbiased and correct faith because they do not have reasonable listening and thinking.Buddhist disciples like this are not actually considered to have truly entered the Buddhist path, because true faith is the fundamental basis for entering the Buddhist path. With the previous two basic conditions, if you do not have free time to practice, you will not be able to achieve the practice of Buddhism.Therefore, a person who wants to achieve Buddhahood should let go of all kinds of greed and distractions in worldly dharmas and spend all his time on practicing Buddhism.In other words, in the limited time of life, the first position of Buddhism should be Buddhism, not worldly Dharma.Therefore, the achievement at the beginning of the scriptures represents the leisure time of practicing Buddhism.Also, achievement also represents the time when the Buddha's Dharma is achieved. What is the time when the Buddha's Dharma is achieved? The mind is always in correspondence with the Three Jewels with renunciation, bodhicitta, and great compassion. This is the time when the Buddha's Dharma is achieved. If any Buddhist disciple wants to achieve the Buddha's Dharma, he must first understand what the fundamental basis for sentient beings to achieve the Buddha's Dharma. The so-called fundamental basis for becoming a Buddha is the pure Buddha nature that all sentient beings originally come from, and this Buddha nature is the basis for all Buddhist Dharmas.If you do not know this principle, you will not be able to achieve Buddhahood even after countless kalpas of practice.The establishment of all Buddhist practices is a convenience established around the Buddha nature. Therefore, when practicing Buddhism, one should be based on awareness of Buddha nature and govern all practices.Because this is the most important basis for achieving Buddhism, the Buddha achieved by the head of the sutra represents the Buddha nature inherent in sentient beings and is the fundamental basis for becoming a Buddha.Although the Buddha nature that we possess is fundamental, we cannot realize it directly due to the obstacles of the habit of ignorance that has been ignorant since time immemorial. Therefore, we need to use the guidance of good teachers who are exposed to Buddha nature to be enlightened.Therefore, a good teacher is also the main achievement of the practice of Buddhism; if you meet the previous conditions, you should also have a suitable place for practice.A place suitable for practice is very valuable for ordinary practitioners.Because even though ordinary practitioners have practiced Buddhism, they cannot be unbound in the dependent origination Dharma, they should choose the influence of the environment.There are differences in the places where you achieve wisdom of listening and thinking and meditation. For example, wisdom should be developed in a high and pure place, while wisdom should be developed in a deep and quiet place of mountains and forests should be achieved.The most ideal place for practical meditation should be the holy land blessed by countless saints.For example, in ancient India, the Buddha stayed in Tsubaki and transferred widely for twenty-five years. *The wheel, therefore, is the place that the Buddhas have blessed in the past, and this place has also become the holy place for preaching and practicing Dharma.Therefore, before practitioners attain the holy fruit, they should skillfully choose the place of practice.A place suitable for one's own practice will inevitably have an immeasurable impact on one's own qi and meridians. If the qi and meridians are in harmony, one should develop meditation wisdom.This is the place where the external world relies on, and we Buddhist disciples use right knowledge and right view as the place where the mind rests. If the inner world does not have right knowledge and right view and the mind cannot settle in it, even if we have the external world, we cannot achieve the Tao.Therefore, the achievement in the first six achievements of the sutra represents the realm of practicing Buddhism to calm the body and mind; and the final achievements of the many achievements indicate that practicing Buddhism cannot be separated from the support and encouragement of all good friends, and should also use sentient beings as the object of achieving the paramita, and this is the achievement of achieving the many achievements of the Dharma.
Also, if it is \Observing the meaning of the middle way shows that Buddhism is based on the unbiased middle way, righteous faith is the convenience of entering the Buddha's path, listening and thinking is the convenience of experiencing concentration and wisdom, leisure is the convenience of achieving wisdom, understanding one's nature and relying on good teachers is the convenience of achieving the correct cause of the Dharma, the extraordinary place is the convenience of calming the body and mind, and good friends and sentient beings are the convenience of achieving merit.
After a long period of research, the foolish monk found that the six conditions for achieving the Dharma Assembly were precisely the key to practicing Buddhism. Therefore, when he was speaking the Diamond Sutra, he would like to explain this to all those who are destined to be accused of it. I hope that all the practitioners can observe it well! Ding Er General Explanation.C1 proves the order of faith.
The initiation order of M2 is divided into two parts: Ding Yi narrates; Ding Yi asks questions with praise.
Ding Yi's narrative is divided into three parts: Wu Yi's explanation of name and appearance; Wu Er's explanation of separately; Wu San's explanation of general interpretation.
Wu Yi's name
At that time, the Buddha put on his clothes and held a bowl when he was eating, and went to the Great City of Shrine to beg for food.He begged in the city in sequence and returned to his original place.After the meal, I put my robe and bowl in my arms, washed my feet and sat down.
This paragraph is the initiation preface, also called the separate preface, that is, this preface only exists in this sutra, which is different from other sutras.
The general preface above is to prove integrity, and the different preface now tells the cause and condition of this sutra.If we study Buddhist scriptures, if we do not know what causes and conditions the scriptures we have learned are initiated, we will not be able to understand the meaning of the Dharma in the scriptures.
[At that time ]It means when the crowd gathers and begs for food.
[World Honored One ]It is one of the ten figures of Buddha, which is the most noble in the world, and is worthy of respect and respect by the world.Because the Buddha attained the ultimate fruit of Nirvana in the world, he was able to be the teacher of humans and gods in the three realms and respected by the world. As the verse says: There is no Buddha in heaven and earth, and there is no Buddha in the ten directions. All I see in the world, and everything is like Buddha.The Buddha's Land Sayings also said that the World Honored One has six virtues: one is free and never related to all troubles; the second is the burning meaning, because it is burned by the fierce wisdom and fire; the third is the harsh meaning, because it is solemnly adorned by all appearances; the fourth is the meaning of the name, because all the extraordinary merits are perfect; the five auspicious meanings are praised by all worldly close offerings; the six respectful meanings are always convenient for all virtues, and benefit all sentient beings without slackness.As the Hundred Treatises says: The Buddha knows the true nature of all dharmas and understands without any obstacles.He can also speak of the profound and pure Dharma, so he only calls the Buddha the World Honored One.
In fact, in ancient India's world \At that time, this term is not limited to Buddha, and the person who respects you the most can also be called the World Honored One.Later, Sakyamuni was born and achieved the supreme enlightenment. People called him the World Honored One. Over time, this word became the special word for the Buddha.After the Buddhist teachings were spread to our country, the Buddhist community in our country has been from ancient times to the present. \The word refers to Buddha.
[Wear clothes ]It means that when the Buddha is about to beg for food, he is fully majestic and wears the monk's robe.According to the precepts of Buddhist monks, you should wear five clothes when doing things normally, and seven clothes when reciting scriptures and doing rituals and monks' affairs, and you should wear these clothes when receiving offerings, preaching, entering settlements, and palaces.Because it is worn by monks when they enter the palace or settlement, it is called the clothing for the settlement of the palace. This clothing is the largest among monks' clothes, so it is also called the coat.Today, the Buddhist world is generally called ancestral yarn. The term ancestral yarn was passed down from Zen Buddhism, but the real name is Sanghali.
[Holding a bowl ]Also known as begging.That is, the Buddha held a bowl and went to the city to beg for food.The bowl used by the Buddha is the gem bowl offered by the four heavenly kings.
[Bowl ]The full name is Bodora, which is a prop that monks and nuns always hold. (Six things of bhikkhu, eighteen things of bhikkhu )One is the utensils used by our Buddhist monks to serve rice.Most of its shapes are round, slightly flat, flat bottom and slightly smaller mouth.Its materials, colors and sizes are customized (If the material of the bowl is made of iron, it is called an iron bowl; if the material is made of clay, it is called a tiled bowl, a clay bowl, and a soil bowl.As for the bags that hold the bowl, they are called bowl bags and bowl bags.The bowl platform that prevents the bowl from falling is called the bowl branch; the bowl used by the Buddha is called the Buddha bowl. (The stone bowl is only available for use by Buddha )。Later generations also used lacquered wooden bowls, but this was used by heretics, not within the scope of the precepts. )。According to the law, those who become monks must use the bowl of preparation.
[Beg for the order ]That is, there is a sequence of choices between rich and poor, and begging for food from door to door.Monks begging for food have majesty and orders, as stated in Volume 47 of the "Agama Sutra" and Volume 6 of the "Vini Examination": When you enter the city and beg for begging, you walk on the side of the road, hold a bowl in your left hand, and beg for food in order; it is limited to maintaining life, and your mind is not greedy, so you are not happy when you get food, and you are not worried when you get food. Only by eliminating old diseases and nourishing your energy is the key.According to Volume 1 of the "Dharma Collection Sutra", Tathagata has three intentions to beg for food: that is: (one )Don’t be greedy for treasure, and be equal in beauty and evil. (two )In order to defeat arrogance, there is no choice between wealth, poverty and humble families. (three )Compassion and equality, great benefits.
Begging for food in sequence reflects all equality in Buddhism, and there is no difference between wealth and wealth.It also means that Buddhism can benefit all sentient beings such as wealth, wealth, good and evil, and no sentient beings cannot be saved.
[Return to this place ]That is to say, after the Buddha begged for food in accordance with the Dharma, he held a bowl to return to his place where he lived.This shows that the Buddha is also majestic in his dining experience.
[Sitting in a seat ]Lay the seats [2],Sitting upright, and staying in the right state.This shows that although the Buddha has attained the Buddha's fruit, he still makes diligent and stays in the right concentration.Wu Yi explains the name and appearance.
The explanation of Wu and the two is divided into four parts: one is majestic and beg for food; two is the same as the law of Ji and the three is the convenient method; and four is the basis of Ji and the four is the basis of the concentration.
Beg for food with one's dignity
from [At that time, the Buddha put on his clothes and held a bowl when he was eating, and went to the Great City of Shrine to beg for food. ]Judging from this scripture, this shows that all the dignity of the Buddha in his daily life is very perfect.Although he has achieved the perfect fruit and possessed infinite supernatural powers, the Buddha did not live his daily life with his supernatural powers every day.This also shows that Buddhism is inseparable from daily life. As the saying goes, dressing, eating and eating are all the way, and walking, standing, sitting and lying are all the way is Zen.This is what the Buddha expressed at this time.
In addition, since the scriptures indicate that food and begging \,This means that after the Buddha finished his meal, he had just sat upright and preached the Diamond Sutra in response to Subhuti's question.In other words, this sutra is preached at midday, because the Buddha eats one meal every day.The lecture on this sutra in the middle of the day is also to show that this sutra is the wonderful method of the middle way, and is the supreme truth of the Mahayana free from emptiness and existence.
The details of wearing clothes are described very carefully, which also shows that practitioners should not only wear clothes to cover themselves, but also have real robes.Because the external robes are just robes known to the world, not robes in the true sense.The so-called true robes \There are three types: 1. If a practitioner can diligently practice all the arguments of altruism and others, and is not hindered by cold and heat, this is called the armor of diligence; 2. If a practitioner can practice patience with great compassion and be patient, and does not move the mind of Taoism, just like having a treasure garment to protect the body, cold and heat, this is called the garment of gentle forbearance; 3. Any practitioner should be ashamed and ashamed, respecting virtues and not arrogance, and resisting violence and evil, and having a shameful heart without doing it, so it is called the supreme patience of shame.If you become a monk but do not have the above three things, even if you wear a robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robed robTherefore, this sutra describes the clothes in detail \This is to show that the Buddha is diligent in benefiting sentient beings, and it is also to show that the Buddha is to encourage his disciples to preach the wonderful Dharma without form.
This paragraph also explains the thoughts and behaviors of us as Buddhist disciples.The Buddha's daily small behaviors are reasonable and law-abiding. As a Buddhist student, he should also strictly abide by his dignity like the Buddha without making any minor mistakes.I beg for food with my dignity.
Die as usual
[He begged in the city in sequence and returned to his original place. ]This paragraph shows that after the Buddha begged for food in accordance with the Dharma, he returned to his place to eat in accordance with the Dharma.
Being able to beg for food in sequence in accordance with the Dharma, without choosing the good or bad of the food, as well as the good and evil of people, wealth, wealth, noble and humbleness, etc. This shows that the Buddha always stays in great equality and stays away from all enemies and relatives to choose.Begging for food in the same way also shows that there are also steps in the path to Bodhi, and you should also practice it in sequence.
On the surface, begging for food in sequence seems very simple, but in fact it is difficult to do.If you have not truly realized the emptiness of Prajna, you will not be as relaxed and peaceful as the Buddha.Because the Buddha finally realized the true Prajna and truly realized that all dharmas in the world are ultimately empty and unattainable, he was able to stay away from all discriminations and choices, and stay in the inconceivable Prajna Samadhi, and do all the things of equality and giving.
[Return to this place ]From an external perspective, it means observing the majesty of dining, but from an internal perspective, it means that those who practice Buddhism and Taoism should return home if they want to achieve supreme Bodhi, and do not need to find other ways.So this is the \It also refers to the original heart.
Also, after getting food here, it means that you have gained wisdom after the Buddhist teachings are born. [3]Later, you should look at the original wisdom and realize it in order to complete the practice of Buddhism and Taoism.Because all sentient beings appear in vain from their original self-existent mind and fall into the samsara, only by returning their original mind can they transcend life and death.It is like the Buddha who comes out of his original place and begs for food and returns to his original place.I had a meal in the same way as I did.
The three methods of Ji are convenient
[Beg for food and collect your robes and bowls. ]This is through the meal, which shows that as long as you return home and realize the original state of mind, you will not have to make any more deeds and wishes after you have obtained the wonderful wisdom of Prajna, and you will naturally have all the perfection.This also shows that although the wonderful Dharma of formless Prajna is empty and formless, it can produce all kinds of conveniences, such as the great bodhisattvas who have attained the state of Prajna, can only fulfill all merits at will.The three methods of Ji and Sanxi are convenient.
Ji Sixie Determination
[Wash your feet ]After the Buddha finished his meal, washing his feet with water means that there is dirt on the feet that can be washed with water, and the dirt on the heart can only be removed with water.
[Fukuo ]This is to show that the most extraordinary method is said, so the World Honored One puts himself on his seat, and only those who have learned it intimately can preach this method.
[And sit ]The sitting here is a cross-legged sitting, which means that the Buddha entered into correct concentration, indicating that this Dharma can only be preached by those who correspond to Prajna Samadhi. As the Asanga Treatise says: Only those who show that only silence can be awakened and spoken by those who are in the Dharma.Therefore, here is to show that the preaching must be extremely extraordinary, and the preacher can only preach the preaching based on silence and concentration.
In this paragraph, the Buddha showed the three principles of washing feet, seating and sitting in the cross-legged position: 1. Using the foot to wash the foot to reveal the nectar of Prajna can wash the heart and the dirt; 2. Seating is a hint that if you want to sit in the temple to benefit sentient beings, you can achieve it by personally experiencing Prajna; 3. Only those who have realized the path of nirvana can be well aware of the true nature of all dharmas and can preach the wonderful Dharma, as the "Yongjia Song of Achievement" says: When you are silent, when you are silent, the door of great donation will be opened without blockage.
The Buddha's manifestation of meditation at this time also shows that the wonderful Dharma of Prajna is a wisdom and convenience that emerges from the great emptiness of the play, and is not a secular slander.It also shows that all the teachings of the Buddha's words are convenient initiated by the silent truth.Ji Sixiu is determined to rely on.The explanation of Wu Er is completely different.
General explanation of 13
This preface of the scripture is a general description of the things that the Buddha begs for food and eats, indicating that because he has attained ultimate nirvana, he is not afraid of impermanence of life and death, and his heart is very peaceful and comfortable.Therefore, Subhuti's question was raised, and the Tathagata in the following text protects and carries out to the Bodhisattvas.That is, we are asking the Buddha how to make Bodhisattvas with mature roots and unripe roots safe, as peaceful as the World Honored One? Therefore, the actions of the World Honored One at the beginning of this sutra represent the state after obtaining the Prajna practice and at the same time express the meaning that both walking, standing, sitting and lying down are the Tao.
Also, if we look at the meaning of this place from the perspective of the sect, the meaning expressed in this paragraph is not as simple as the meaning of the text.As in this paragraph \,This is the time when the Dharma is like this.In the real realm of Dharma, the Buddhas and World Honored Ones have shown the two bodies of retribution and transformation in order to save sentient beings. Although they are always in Nirvana, they can freely show all the samadhis of Zen, and do extensively sounds and sounds of Buddhas, benefiting boundless sentient beings.Such various body, speech, mind, merits and causes, all appear according to the nature of immovable emptiness; all sentient beings appear in the cycle of reincarnation, and all the karma and rebellion are manifested according to the Dharma, so when one of the sutras begins \The two words, in the outer form of the text, represent that when the Buddha was about to beg for food, he initiated the subsequent begging, begging for food, and sitting on the seat, which was to cause the reason for explaining this sutra.But the inner manifests that all saints and ordinary people appear in accordance with the Dharma's nature, and all sages, saints and ordinary people are also like this.All Buddhas and saints have attained the true Buddha nature, so they can realize all kinds of incredible merits and benefits, and gain great stability and freedom in the samsara of reincarnation.Ordinary people are obsessed with external environments and do not realize the inherent virtue of purity, so they appear in vain in life and death in the samsara of reincarnation.Although there are such differences in holy and ordinary people \,But in terms of its roots, there is no difference, but it is the same.Therefore, no matter the merits of the sages and wise men’s fruits and the karma of ordinary people, they all arise in their own nature.And the so-called self-nature \This is the ultimate emptiness of Prajna, so I said: karma, blessings and virtues are the same, afflictions and Bodhi are the same, and the differences between the mortals and saints appear, and the Dharma is like this.
The Venerable Subhuti knows that the Dharma is so emptiness that sentient beings are also possessed, so they achieve the true and impartial Buddhahood.Therefore, only those who have firm belief in the Dharma nature can develop the mind of seeking transformation from the top to the bottom.Therefore, the Venerable asked questions when the World Honored One was settled, as the sutra says: World Honored One! Good men and good women develop the Anuttara Samyaksambodhi mind.Among them, good men and women refer to men and women who deeply believe in their own innocent Buddha nature.If you do not know that you have the true nature of Buddha, you will not be able to deeply believe in becoming a Buddha. Therefore, the internal meaning here is also the basis for achieving great intentions.
When ordinary people nourish their physical bodies, they must eat food, etc., and know the season of food. In this way, they can nourish their physical bodies with food, and avoid any illness.Although those who practice Buddhism do not leave the worldly food to nourish their bodies and lives, the real thing is to feed on Zen joy and nourish their Dharma body and wisdom life.Therefore, when eating here \If you look at the two words according to the sect, it should mean: good knowledge and the time when arises from Zen joy.As the saying goes: When a good person is in good faith, grasp the news and obtain the Samadhi of Zen.In other words, if a practitioner wants to attain the Samadhi of Zen, he should be at the time when the Dharma is revealed in such a way. (Instantly ),This is when you have attained the infinite Samadhi of Zen, you should follow the path of no distinction and enter it (When eating )。If you can understand this, you will know that the Dharma body is inherently possessed and not obtained from the outside, so that all freedom and stability are perfect.
The elder Subhuti understands the profound meaning of Prajna, so he knows that the Dharma is the basis of all Buddhist teachings.If the Bodhisattva practitioner cannot reside in accordance with the naive Buddha nature, then all actions are not the place where Bodhi dwells \,Only Prajna emptiness is the residence of all Buddhas and Bodhisattvas \,Because Prajna is the mother of all Buddhas.As stated in the "Mahaprajna Paramita Sutra" by Manjushri: If Upasakus and Upasi, if you hear such profound Prajna Paramita, your heart will not be frightened, and you will achieve true refuge.In addition, the "Six Paramitas of Mahayana Sutra" also says: At that time, Bhagavan told the Bodhisattva Mahasattva of Ci's family: Good man! What do you think? If there is a good man or a good woman who takes refuge in the Buddha, you should take refuge in the pure Dharma body of all Buddhas.This Dharma body \It is the Dharma nature body, and it is also the emptiness of the Dharma realm.Therefore, Bodhisattva practitioners only rely on Prajna to cultivate the Buddha's body, which is the basis of the Tao.Because Prajna is the self-nature of the Dharma, and it is also the nature of the Dharma Realm.As the "Mahaprajna Paramita Sutra" said by Manjushri: Prajna Paramita and the Dharma Realm are neither different nor different.Nothing and no difference is the Dharma Realm, the Dharma Realm is formless, and the formless is the Prajna Paramita Realm.In this Prajna Paramita Realm is the true residence of Bodhisattvas, but if they do not recognize this residence, they will not be able to achieve enlightenment. Therefore, the elder Subhuti asked the Buddha in the sutra: How should he stay? Bodhisattvas can not only live in Prajna, but also save sentient beings and realize the emptiness of Dharma Realm, and enter the ultimate path of Nirvana.Therefore, those who want to realize the Dharma of the Heart should correspond to the innocent Buddha nature internally and the ultimate benefit of sentient beings externally, and to develop the true first intention.
As for holding a garment and a bowl \It is a manifestation: if you want to achieve the Dharma of the Heart, you can not only deeply believe in Prajna Paramita, but also be able to bear the Buddha's mantle and career, and always wear the armor of diligence, gentle and humiliating clothes, and be ashamed of shame. (Wear clothes ),This is the Dharma instrument that carries the wonderful dew of nectar (Holding a bowl )。
[Enter Schaeve to beg for food ]The internal meaning is to show that the two virtues that are separated from the world are obtained by the two virtues, so the use of the two virtues that are eliminated and realized can only be revealed by entering the world.The Buddha achieved transcendental Dharma in the world. Although he could not eat the fireworks of the world, he beg for food on earth. This shows the meaning of the transcendental Dharma in the world.It also shows that the ultimate purpose of transcendental law is to serve the world. As the saying goes, you can attain the middle way by illusory law, and then you can accomplish illusory things.According to the world, you can realize the way of being born in the world and enter the world through being born in the world.As the "Sutra of the Inconceivable Buddha Realm" said: At that time, the World Honored One asked Manjushri Bodhisattva: Boy, what should we seek in the realm of all Buddhas? Manjushri Bodhisattva said: World Honored One, the realm of all Buddhas should be seek in the afflictions of all sentient beings.
The meaning of this paragraph means that cities and settlements are where food is obtained, so there is a matter of the Buddha entering the city to beg for food.Therefore, the internal intention is also: if you want to nourish the holy fetus, you must calm your mind and calm your mind, temper your body and mind in all aspects, and obtain the resources to nourish the holy path.Because worldly laws are the place where transcendental laws are established, if you leave worldly laws, there is no other transcendental laws to obtain.Just like begging for food, you should go to the gathering (Enter the Great City of Shevre ),Not only is it easy to obtain but it can be widely connected with others, rather than in the mountains and forests.Therefore, although Buddhism is a law that is born in the world, the way it obtains the Dharma is not separated from the worldly Dharma. Because all Dharmas are Buddhist Dharma (All dharmas are empty in nature, so the essence is Prajna emptiness, and Prajna emptiness is Bodhi and also Buddhism. )。Therefore, Bodhisattvas who practice samsara use reincarnation as the place to cultivate their minds and achieve enlightenment, and never destroy all forms and realize the state of emptiness, so they can eventually achieve the fruit of the ultimate path.It is not like the two vehicles that enter the state of extinction, and it is difficult to escape the entanglement of the obstacles of knowledge.As the "Sutra of the Inconceivable Buddha Realm" by Manjushri says: What is the reason?If you correctly understand the troubles of sentient beings, it is the realm of all Buddhas.This is a correct understanding that the troubles of sentient beings are the realm of Buddha, not the place where all the Śrāvakas and Pratyekabuddhas practice.Therefore, we know that all afflictions and sentient beings are originally empty and silent, and are originally the same as those of the sages and Bodhi, and are all the nature of great emptiness. Therefore, if a practitioner realizes this principle, he can develop a mind that will benefit countless sentient beings at a constant time, which is the constant mind that the Bodhisattva Asanga \。
In the text [I beg for it in sequence and returned to the original place. ]The meaning of the meaning is: If you want to practice the path of Bodhi, you should treat all dharmas equally and practice the path of no choice and offer. As the sutra says: Again, Subhuti! Bodhisattvas should not dwell on the Dharma and act on giving. The so-called donation without dwelling on the form, donation without dwelling on the sound, smell, taste, touch and dharma.Therefore, begging for food in the text means that one can do equal things without bias in the mind and return to the true heart (Go to this place )。This is the meaning of Bodhisattvas to achieve enlightenment. Therefore, the Venerable Subhuti observed such meanings and asked how to practice to benefit sentient beings?
Although Bodhisattvas practice various careers and behaviors, everything is supported by their original minds, and is also the place where they save sentient beings, so they return to their original place. \The meaning of the inner meaning is: the key to subdue the mind is to realize the true mind when all realms appear, and not be confused.No matter what kind of thing you do, you should follow the original position, so that it is the true way, that is, the Bodhicitta that is not inverted.
at last [Beg for food, collect robes, wash your feet, and sit on your seat ]Such things mean that with the inner cultivation and verification as above, you will be able to accomplish everything and go to the temple to turn around. *wheel.
Therefore, in general, if a practitioner does not realize the emptiness of Prajna, even if he practices the Dharma at all times, he will not be able to avoid the persecution of impermanence and suffering, as asked by Subhuti in this sutra.But if you can return to your original mind and realize the emptiness of Prajna, then all actions can correspond to Prajna, so you have stayed away from the impermanence of life and death, and your mind is stable! The General Explanation of Wu and Three.Ding Yi's narrative is finally.
Ding Er praises and asks questions in three parts: Wu Yi gathers the crowd to facilitate the Dharma; Wu Er praises the Buddha to explain the virtues of truth; Wu San Ming asks you to express the truth.
Wu Yi Shi Ji is a collection of people for the convenience of asking for methods
At that time, the elder Subhuti was among the crowd, and he stood up from his seat and leaned against the right shoulder and knee, put his hands together and said respectfully to the Buddha.
This passage tells the story of the crowd gathering at noon, and the cause and condition for asking for the Dharma has matured.Therefore, how can Elder Shi subdue his heart \It also belongs to the category of initiation order.
Among the many translations of the Diamond Sutra, this paragraph is preceded by it. [At that time, the monks came to the Buddha's place. After they arrived, they bowed to the Buddha's feet, walked around the right three times, and sat back and sat down. ]Although the texts of this paragraph are different, the meanings of the text are almost the same, and only the translation of Kumarajiva lacks this paragraph.Therefore, if you follow the translations, you should add this sentence, so that it will be more perfect.
When the Buddha finished his meal and was about to enter into meditation, all the monks gathered together to pay homage to the Buddha.Why did the monks arrive just after the Buddha finished his meal? This is because the Buddha had to preach the Dharma every day after the meal. Therefore, the disciples came to pay homage after the Buddha's meal as usual in order to hear the supreme wonderful Dharma.
After the monks arrived, they bowed respectfully to the Buddha. The bow here means to be obedient and surrender.and turn right three times \Respected by respect and circled right three times to express the sincerity of looking up. This is a custom in ancient India.But if we explain the right three turns from our Buddhist perspective \If it is to pass through the cycle of reincarnation, the three things [4]The meaning of river.
After the monks bowed to the Buddha, everyone quietly sat aside, waiting for the Buddha to teach the supreme Dharma.At this time, there was an elder among the crowd named Subhuti \Arise from the seat, behaves majestic and partially with your right shoulder (That is, when wearing a cassock, he exposed his right shoulder and covered his left shoulder.Originally, it was a ritual that showed respect in ancient India. Buddhism continued to use it. When monks worship Buddha or ask monks, they must favor each other to engage in work such as brushing the bed and sweeping the bed. Therefore, favoring the right shoulder means that it is easy to obey and obey orders, which means using favoring the flag of respect. ),Put your right knee on the ground (This is a kind of respectful method in ancient India, which is to kneel on the ground with the right knee and touch the ground with the tip of the right toe, so that the right thigh is in the air, and then erect the left knee on the top, so that the left foot is on the ground.Also known as kneeling with each other and kneeling with each other.According to the volume of "Shimen Guijingyi", the so-called kneeling between each other means kneeling on the ground on both sides of the left and right knees is intended to invite them, or used for rituals of repentance and teaching, and is mostly used by monks.If you have two knees on the ground, your shins are empty, your toes are leaning on the ground, and you stand up, it is called long kneeling, which is mostly used by nuns. ),Then he respectfully put his hands together to express his thoughts and concentrate on his disciples.This shows that Subhuti is obedient to the Buddha without any disobedience. This is a mentality that must be possessed by disciples and those who listen to the Dharma.
[Elder ]The word, if it is based on the worldly concept, is an older person, but if it is based on the Buddhist point of view, it is a respectful title for the great monk who has been wise for more than ten years.And follow Jie La [5]There are three types of length: lower seat, middle seat, and upper seat.Those who have just passed ten years of Jie La are the lower-level elders, those who have passed twenty years of age are the middle-level elders, and those who have exceeded thirty years of age are the upper-level elders.When you see the superior, you should also call him the elder, as Volume 39 of the "Ten Recitations of Vinaya" says: At that time, all monks did not know how to call the superior, but this was a matter of saying to the Buddha.The Buddha said, from now on, the monks will be removed from the seat and call the elders to speak of the elders.At that time, it was inconvenient to call the elder. The Buddha said that from now on, he called the elder, Shariputra, the elder Maudgalyayana, the elder Ananda, the elder Kimpira.In Buddhism, monks who are short in precepts but have sufficient wisdom in practicing and wise practice are also called elders.and the elder Subhuti \Not only elder Jie La, but also elders with wisdom and cultivation.
[Subhuti ]He is one of the ten great disciples of the World Honored One.It is also known as Xufu Emperor, Xufuti, Subudi and many other names.The meaning is: good appearance, good auspiciousness, good karma, good reality, and empty birth.The Venerable is actually the incarnation of the Eastern Blue Dragon Buddha, protecting the teachings of Sakyamuni Buddha to benefit sentient beings.Because he is always happy and stable among Buddhist disciples, understands the meaning of emptiness and is determined to be empty and quiet \,So there is a first \title.The Venerable is also the one who is attuned to the Buddha when explaining the meaning of emptiness in the Mahayana Prajna Sutra.
Subhubu proposed to be in the Brahmin family of Shravas.He has been wise and intelligent since childhood, but he is stubborn and angry, so he often gets bored with relatives and friends.He himself could not live in harmony with his tribe. Later, he ran away from home and hid in the mountains. When he lived in the forest, he would even feel angry when he saw birds and beasts or winds and winds, and he would not feel happy all day long.When the conditions for salvation are ripe, the mountain god can see the Buddha, and after seeing the Buddha, the Buddha will feel happy, and then the Buddha will tell him about the suffering of the consequences of anger.After hearing the Buddha's teachings, Subhuti immediately repented of his past mistakes, and sincerely sought to take refuge and became a monk. After diligent practice, he finally attained the Arhat fruit.
Subhuti not only understands the meaning of emptiness, but also applies the meaning of emptiness to daily practice and life.Once, he was in Luo Yue [6]Gridhrakuta [7]Clothes in the middle.At that time, he heard that the Buddha was about to arrive at the place, so he wanted to leave immediately to go out to worship the Buddha.When he was about to set off, he immediately thought that he should not measure the Buddha by his physical body, because the nature of all dharmas is empty and silent, without creation or action.Moreover, the Buddha once said: If you want to worship the Buddha, you should regard it as emptiness.Therefore, he immediately realized that the true worship of the Buddha should not be absent from the Buddha's physical body, but should understand that all dharmas are empty and fully see the Dharma body of the Tathagata.The so-called: the nature of the ritual that can be polite and polite.This example shows that he was able to get the first place in the air \The reason for reputation.
[Say the Buddha's words ]The younger generation calls it white when speaking to the elders. This also shows that the elder Subhuti has the mentality of his disciples and the following minds (It is agile but eager to learn but not ashamed to ask questions )And give your inner praise and questions to the Buddha.Here again \The word "动" also means to admire the higher.If a disciple does not admire his teacher, he will not be respectful.The Buddha is the teacher of humans and heaven, and he possesses the virtues that can teach all sentient beings. All Buddhist disciples admire him, and the Venerable Subhuti is no exception.
What practitioners in the Buddhist world lack the most is the sentiment of respecting teachers and respecting Taoism.For disciples, they do not have enough faith in their teachers and do not have corresponding respect. Even if your teacher is a saint who has practice and proven knowledge, for disciples who do not have faith, they will not only fail to obtain ultimate benefits, but sometimes they will commit sins due to disrespect.This is all because of not having the appearance of a disciple.
This paragraph is filled with the masses, which shows that the overall cause and condition for preaching has matured.Subhuti begged for food peacefully from the Buddha, and then realized the realm that the World Honored One possessed, and then he had the form of disciples and asked about the Dharma. This is a symbol of the maturity of causes and conditions.If the masses do not gather, or Subhuti does not have the heart of disciples, the cause and condition for preaching will not be ripe.It is precisely because the two causes and conditions of the general and the different conditions are all complete that the Buddha said the essentials of Prajna at the request of Subhuti.Wu Yi is the right time to gather the crowd to help you ask for the method.
Wu Er praises the Buddha to speak the virtue of truth
The Great World Honored One! The Tathagata protects and carries all Bodhisattvas well and gives them good advice to all Bodhisattvas.
[A rare world-famous master ]There is something here \That is, there are few things, which are very difficult to see.
this [Awesome ]The praise is corresponding to the praise that the Buddha gave when he begged for food peacefully before.Because the Buddha is always in the profound and inconceivable state of Prajna and is away from the impermanence and suffering, he can naturally manifest the appearance of peace and freedom outside.Therefore, when the Buddha saw the Buddha's appearance in this peaceful state, he realized that the Buddha's appearance was also an indication of the wonderful method of staying in Nirvana in order to be reincarnated, so he sighed as rare.
In addition, the World Honored One once became the saint king of wheel rotation in the past 84,000 years old. If he did not become a monk in this life, he would be the saint king of gold wheel at the age of 2,500.It is really rare to be able to give up such a special position and become a monk and beg for food now.There are four differences in this profound meaning: 1. It praises the Buddha's supreme position and becomes a monk.2. It is really rare to praise the Buddha for being able to beg for food in the equal stage of practice.3. Praise the profound and broad realm that the Tathagata has attained, and can protect and remember the Bodhisattvas who are familiar with all their senses.4. Praise the Tathagata's many extraordinary conveniences and can skillfully teach and teach Bodhisattvas who are not well-versed in their roots.The Buddha has such rare things, so this is the Venerable's sincere praise.
In addition, there are four other rare things in the Venerable's praise: 1. The time is rare, which means that the Buddha was born in the world is not always present in the world; 2. The place is rare, in the three thousand worlds, the Buddha does not appear elsewhere, but is born in the city of Kapila; 3. The virtue is rare, and the Buddha is the one who possesses infinite blessings and wisdom. Because it is the most respectable, no one can compare, it is called the virtue is rare; 4. The things are rare, which the Buddha did in his generation, and is a rare and extraordinary thing.
[Tathagata ]This is one of the ten Buddha figures.It is the honorific title of Buddha.If it is said in Sanskrit, this name is like \With Tathagata \Two types, if you follow the former, it is like going \If you understand it, it means to ride on the path of true nature and go to the realm of Buddhahood and Nirvana; if you follow the latter Tathagata \And the interpretation is to take advantage of the truth and achieve the meaning of correct enlightenment.The Buddha came from the truth and appeared from the true nature, so he respectfully called the Buddha the Tathagata.In addition, the Buddha entered the state of Nirvana by realizing the truth, so he was called "As far away".As the saying goes, there is no way to come from and no way to go, it is called Tathagata.
Here the Venerable calls Sakyamuni the Tathagata \,The meaning is: You realize the ultimate truth and enter the state of no coming and going, no birth and death, and even if you are in the cycle of reincarnation, you will be able to transcend life and death and be free.But those Bodhisattvas and Buddhas who have mature roots and are not mature cannot be as stable as you, and are always forced by impermanent sufferings, without any freedom.Tathagata is the one who ultimately realizes the truth. You have infinite conveniences, wisdom, and protection and entrust to all Bodhisattvas. Therefore, you are the most rare!
[Consciousness ]The original meaning of the text is: all Buddhas, Bodhisattvas, good gods of heaven and earthly gods protect and accept sentient beings or Buddhist disciples, so that they will not suffer obstacles.
However, in this sutra, this refers to the Tathagata who can protect the Bodhisattvas who are familiar with their roots, and avoid being hindered by demons and increase their deeds.For example: If a child wants to grow up, he must be inseparable from the mother's care.It also refers to the way that all Buddhas want to realize the true reality of Prajna, and only the Tathagata can protect and remember it.Therefore, protect your thoughts \It refers to a Bodhisattva with mature roots. Although his roots are mature, he still needs the protection of the Tathagata.As Bodhisattva Vasubandhu said in the Diamond Sutra, the Bodhisattva who is good at protecting the mind is said by the Bodhisattva who is familiar with the roots.The so-called Bodhisattvas who are familiar with their roots are those who can listen to the supreme teachings and have no doubts or fears, and develop a firm faith, develop a mind to seek transformation from the top and the bottom, and can inherit the Buddha's cause.
So how do you protect the Bodhisattva of roots and mature roots? The so-called Bodhisattva of roots and mature roots and mature roots \That is, the higher-level seeking the Buddha's path is to achieve the Buddha's Dharma, so the Buddha blesses the Bodhisattva's wisdom of immortality in his heart.The Bodhisattva also accepts and saves sentient beings, and the Tathagata can respond to the Bodhisattva's intention and bless them with the power of education.This is called the Buddha's Bodhisattva's roots for protecting and purifying.So care \That is, to protect the Bodhisattva who has developed a great mind, to always abide in the mindfulness of seeking the transformation of the higher and lower levels, to live in the wisdom of the Buddha without regressing the original wish.
Just protect yourself \In terms of internal meaning, if a Bodhisattva who develops the Bodhicitta wants to obtain the protection of the Tathagata, he will not be able to pursue the outside of his heart. If he seeks the protection of the Tathagata outside of his heart, he will go against the way, so he cannot obtain the protection of the Tathagata.Only by observing the nature of all dharmas at all times, not dwelling on all forms, and using the right wisdom of Prajna to understand the truth state, will you be able to always receive the protection and blessings of all Buddhas and Tathagatas.Why is there such a saying? Because Tathagata \This is the true nature of reality, so only those with corresponding reality can obtain true protection.
[Request ]This means teaching and instructing with skillful means.The Buddha widely publicized teachings and teachings were passed down in later generations. Those who did not believe deeply and had the intention to practice Buddhism should practice according to the scriptures. This is the teaching. The scriptures widely publicized good teachers with boundless merits, and all achievements of the path to Bodhi are inseparable from good teachers. This is the advice of those who have not achieved Buddhism, they should achieve success based on good teachers. This is the advice of good teachers. There is also a prophecy to teach the great achievements of the future world to teach sentient beings, which is also a entrusting them to promote Buddhism and teach sentient beings.Just like the Buddha who gave the prophecy in the scriptures, in later generations, Bodhisattvas such as Ma Ming and Nagarjuna appeared in the world, spreading the supreme Dharma, and then handing over to the Dharma Kashyapa before his death, and preaching the Zen Dharma.This is what the Buddha told to teach those who are not familiar with the future. The scriptures say that if ordinary people want to achieve ultimate liberation, they must rely on the extraordinary teachings to truly be saved. This is the instructions.
The above, the teaching methods, the teachings and teachings are the views of the Indian Master Gamalahila.The Chinese Buddhism has a simple interpretation: it was originally intended to be entrusted and entrusted. In Buddhist scriptures, it was extended to the mission of the Buddha to entrust the Dharma and preach the teachings.
For example: Although disobedient children need the care of their mothers, they need the convenient teaching of their fathers.This refers to a Bodhisattva whose roots are not mature. Although he has the causes and conditions for practicing Buddhism, his roots are not mature enough to be able to bear the great teachings. Therefore, he needs to be steadily tempted and convenient to educate them so that those Bodhisattvas will not retreat from their good roots and achieve the state of unregression.As the Bodhisattva Vasubandhu said: If you do not retreat, you will not get it. This is called giving good advice.What is said here: If you do not retreat and gain, it means that the Tathagata is afraid that the Bodhisattvas of the roots will lose their merits that have not yet been mature. Therefore, they can easily instruct the wise to teach them to make their good roots and merits not retreat, and they can stay in the Mahayana path, not retreat from the path of enlightenment, and improve their practice. This is called good advice.
Although this passage is the sincere praise of the Venerable Subhuti to the World Honored One, it also shows that only those who have fully realized the absolute truth and virtue can preach the wonderful method of allowing sentient beings to obtain ultimate stability.Because here, the world-famous master \The title of Tathagata \,This means that the rare existence of Sakyamuni Buddha is because of Tathagata \Only those who realize the absolute truth can call it the word "大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大 \In ancient India, the word "respected" is a common word in the world, so there is a big difference between the two.
In addition, the elder Subhuti praised the World Honored One and asked questions later, which was to continue the Buddha seed, so he asked the following questions.Because if a Buddhist student wants to establish the foundation of the Mahayana path and understand the profound meaning of the Mahayana, he must understand it from Prajna, so that he can understand the behaviors of the Mahayana Bodhicitta, and be able to master the secrets of subduing one's own mind.If the practitioner wants to develop absolute true faith in the Buddha's profound realm, he should learn Prajna.Only by experiencing the ultimate meaning of ultimate emptiness can one realize that the merits of the Buddha's fruit position are true and true.Only by seeing the ultimate emptiness in the illusion of all dharmas can we fully realize how the meaning of Nirvana is established.Only by having such enlightenment can one develop a solid understanding of Buddhism.Therefore, if a Buddha's son wants to continue the Buddha's wisdom life, he must realize these meanings and be the true Buddha's son.
But looking at the current Buddhist disciples, most of them are blindly practicing, without listening to the teachings, nor do they follow the scriptures and teachings in accordance with the rules, do not follow the precepts and laws, and do not learn the method of meditation to concentrate their minds. Some even slander those who study, think, learn precepts, and meditate are mixed.Such people often do not know what true cultivation is or what true Buddhist sons are, but they are born with right and wrong in Buddhism.Nowadays, those who claim to be Buddhist children do things that destroy Buddhism.The reasons for this kind of chaos and confusion are all because of the lack of rational listening, thinking, practicing and learning teaching methods.Wu Er praised the Buddha and expressed the virtue of truth.
Wu San Zhengming may I ask to start with the
World-Honored One! Good men and women who develop the Anuttara Samyaksambodhi mind, how should they stay? How can they subdue their minds?
[Good man and good woman ]It is the classic name for believing in men and women at home.Good at this time \,It is a beautiful name for those who believe in Buddhism, hear the Dharma, and do good deeds.Master Kuiji's "Amitabha Sutra" says good men and women \It is a translation of Sanskrit word "Upsa and Upasi" and therefore refers to men and women who observe the Five Precepts.But looking at the meaning of this sutra, good men and good women \,It refers to the practitioner who initiates the bodhicitta.
[hair ]That is to develop the mind, it means to arise.
[Anuttara Samyaksambodhi ]This is a Sanskrit word, which translates it into the supreme and omniscience, the supreme and true path, the supreme and equal enlightenment, the supreme and equal enlightenment, and the supreme and universal path.
Sanskrit [Ah ]Yes No \,[Uttara ]Yes \,[three ]It's true \,[despise ]It's Chinese, etc. \Meaning, [three ]Still true \Meaning, [Bodhi ]It's conscious \The meaning of , combined, is the meaning of supreme enlightenment.This is the realm achieved by the Buddha, and it is also the fruit achieved by the Buddha's sons and Bodhisattvas.This fruit position is the most respectable and supreme of all dharmas in the world and beyond, and is called supreme; those who have attained this state are called omniscient and knowledgeable. Because they can escape from falsehood and illuminate the truth, they are also called enlightenment. This is the supreme enlightenment.
[Heart ]That is, the Bodhisattva’s Vehicle practitioner, who develops the highest seeking the highest and highest enlightenment and transforms all sentient beings.
This initiates the verge of verge of supreme enlightenment \The heart is the first intention of bodhicitta. As the saint Bodhisattva Nagarjuna said in Volume 41 of the Great Wisdom Treatise: I regard the Bodhisattva as the first intention of the supreme path, and I am called the Bodhicitta.Generally, people who do not understand the teachings think that Bodhicitta is \It is just a spirit of altruism, but in fact, Bodhicitta is a spirit of benefiting both self and others.Bodhicitta is also the essence of pure self-nature, as the "Mahasattva Sutra" Volume 1 says: What is the secret master of Bodhi? It means knowing one's own mind as it is.The secret master is Anuttara Samyaksambodhi, and even that Dharma, there is nothing to be obtained.Why? The appearance of the void is Bodhi, and those who are ignorant and understand will not have any enlightenment.Why? Because Bodhi has no form.The secret means that all dharmas have no form, which is called the form of void.This means that the original pure mind of self-nature is the Bodhicitta, which also shows that the Bodhicitta is the emptiness of Prajna.
How is the Bodhisattva's Vehicle Practitioner? If you want to become a Bodhisattva's Vehicle Practitioner, you should develop the mind of seeking the supreme enlightenment and practice the way to transform sentient beings. This is called the Bodhisattva's Vehicle Practitioner.
[Where should we live ]Living here \That is, it means to stay calm and not retreat.That is, how can we make our mind calm in the path to Bodhi without regressing?
[How to subdue his heart ]That is, how to subdue one's own mind, so that the mind corresponds to Prajna emptiness, and finally realize the fruit of enlightenment?
Judging from other translations, this passage of scripture is incomplete and not perfect.How to subdue his heart in other translations \Before this sentence, there is another sentence about how to practice \,This sentence is included in the translations of Xuanzang, Yijing, Zhenti, Bodhi Ruzhi, and Gupta, which shows that Kumarajiva's Sanskrit was originally incomplete.Therefore, if you add this sentence, it will be very complete.
The overall meaning of this paragraph is: When the elder Subhuti saw that the cause and condition of seeking the Dharma was ripe, he asked questions about the four major principles of practicing Buddhism.The four key points mentioned are how to develop the true bodhicitta? How should Bodhisattva practitioners calm their minds on the path? How can they practice and practice properly? How can they use convenience to subdue their own mind? These three essentials are the key to achieving the path to Bodhi and are also the basis for a true Buddhist student.
Because the elders asked this question, the Buddha answered the question and understood the essence of the mind, settled the key, and subdued his mind. They should all realize the state of ultimate emptiness of Prajna, and follow the truth accordingly, so that they could accomplish what they asked.Wu San Zhengming may ask to start with the manifestation.Ding Er asked a question with admiration.Ma2 initiation order.The explanation of the first chapter is complete.
The authenticity of B and II are divided into three parts: how to achieve the stability of C and I establish one; the two broadly distinguish the reality of Prajna; the three clues are the ultimate explanation.
How to get a stable meaning in Bing Yili is divided into five parts: Ding Yip praises the elders to ask about the profound meaning; Ding Er seal can praise the Tathagata's words in the above text; Ding San commandments listen to Xu; Ding Si briefly summarizes the four meanings; Ding Wu said after hearing the virtues of the machine.
The Buddha said: Good, how good! Subhuti, as you said, the Tathagata protects and carries all Bodhisattvas well and gives good advice to all Bodhisattvas.Now, you should listen carefully and speak for you.Good men and women who develop the Anuttara Samyaksambodhi mind should abide in this way and conquer their minds.Only, World Honored One! I wish you a happy person.
Elder Ding Yizan can ask about deep meaning
[Good, good ]This is when the Buddha sincerely praised Subhuti after hearing the question of the Bodhisattva who was not mature in benefit! It means: Well said, well asked.
Why are you saying it well and asking it well \What? Because there are two meanings in this: 1. Praise the Tathagata’s good thoughts and protects the thoughts mentioned by Subhuti \In other words, because the Venerable knows the realm and intelligence of the Tathagata, he can give such praise.2. Praise what Subhuti asked about how to live \In other words, the Venerable can ask questions for the benefit of others, which is a manifestation of the great bodhicitta.Because the elder Subhuti was aware of the Tathagata's realm and developed a spirit of altruism and asked about such profound meaning, the Buddha was very happy.If the Venerable is not a good-knowing Tathagata's realm, the Buddha will definitely not say good things more seriously. \And admired.
Other translations are good, good, good \There are all such things afterwards \The sentence of "is to praise the meaning of adding seals".Elder Ding Yizan can ask about the profound meaning.
Ding Eryin praises Tathagata's words
[Subhuti, as you said, the Tathagata protects and carries all Bodhisattvas well and gives good advice to all Bodhisattvas. ]
This is what the World Honored One Seal said in the early stage of Subhuti.It means: Subhuti, as you said, the Tathagata is indeed full of all wisdom and supernatural powers, and can protect and bless the Bodhisattvas of mature roots with extraordinary benefits. There are also many extraordinary conveniences to instruct the Bodhisattvas of unripe roots.The Ding Er Seal can be praised by the above text.
Ding Sanjie heard from Xu
[Now, you should listen carefully and speak for you. ]This passage is a passage from the Buddha who teaches the Venerable to those who want to hear the Dharma, so he speaks the words of listening carefully.Promise to explain what he asked for, so he should say it for you \Words.
In the translation of Yijing Tripitaka, Diting \After that, if you have a very good intention, you should explain it separately for you.In the translation of Zhenti Sanzang, it is \Subhuti! Therefore, you now listen carefully, respectfully and miss it well.I should tell you now.There are also similar sentences in the Sui Dynasty. Gupta Tripitaka translation.If you examine the translations of this kind, you will know that this passage of scripture is the Buddha's teaching to disciples to have the heart to listen to the Dharma.
So what is the mind of listening to the Dharma? There are three types: 1. A mind that is focused on one's mind, that is, when listening to the Dharma, the mind is only connected to the Dharma, and it is a mind that is carefully listening; 2. A heart that is very kind and respectful, and regards Buddhism as more important than life, is a heart that is extremely good.If you do not have any careless contempt for Buddhism, you will follow it with all your heart. This is a respectful heart; 3. From the heart of hearing and thinking, you can think and comprehend according to the Dharma you hear. If you do this, you will be a good heart.Ding Sanjie heard Xu's words.
Ding Si briefly summarizes the four meanings
from [Good man ]arrive [Subdued his heart ]The Buddha repeated the question of Subhuti, and then told the Venerable that the Bodhisattva who has the intention should calm down and subdue his mind as follows.
This paragraph also briefly summarizes the four meanings of achieving the path to Bodhi, namely, develop the Bodhicitta, how to abide, practice, and subdue the mind.Except for the previous intention, the other three are all questions raised by Subhuti.
What are the four meanings of Bodhicitta? As the Bodhisattva Vasubandhu said: The most common thing is that the mind is not inverted, and the benefits are deeply rooted in the mind. This vehicle is full of merit.It means: to develop a broad mind, first mind, constant mind, and undistorted mind. Bodhisattvas should develop these four profound minds to benefit sentient beings. This is the residence of Bodhisattvas.All the merits of the Bodhi Path can be achieved through these four hearts, because these four deep hearts are only the heart of altruism, so they are perfect and complete all merits.
The broadest thing in the verse \,That is, stay away from all enemies and relatives and choose, and equally convert the hearts of all sentient beings in the Dharma Realm. Because there is no relative or narrow mind, it is a broad mind.As the "Sutra of Vimalakirti by the Buddha" says: Bodhisattvas are equal to all sentient beings, and their hearts are pure.The highest pursuit of supreme Bodhi is the great mind.The combination of the two is the vast mind, and this kind of mind is the foundation of practicing Buddhism.
The so-called first \This means that one has the intention to save all sentient beings into Nirvana without residue and to destroy countless sentient beings.In other words, the desire to ultimately save sentient beings and achieve Buddhahood is the first among all the desires.If you only make a wish to liberate sentient beings from suffering in this life, although this is worthy of praise, it is not the first wish of the Bodhisattva, because it is not ultimate in benefiting sentient beings.
And often \That is: develop a long-term and altruistic mind, and although it has been destroyed by countless kalpas, it has no attachment to the appearance of saving sentient beings.Because there is no self-image sentient being, there is no sentient being who can be saved and abandoned, so it can be saved forever. \All beings are unwilling to leave.Such a mind is the constant mind.
So what is not to be reversed \What? As the ancients said: Those who stay away from delusions and discriminations are not to be confused.That is, the four aspects of emptiness are eliminated and all the signs of life without self and sentient beings are not confused because they are far away from all edges.In other words, it is to be able to see the true nature of all dharmas, so as not to be confused about the nature of all dharmas, and not to be deluded and attached. This is the unconfused mind in the four hearts of Bodhisattvas.Ding Si briefly summarizes the four meanings.
Ding Wu said after hearing the virtues of the machine
[Only, the World Honored One, wishing to hear it. ]Only among them \This is a respectful word, that is, respectful and indifferent without doubt.Of course \Respond to promise.
This is after hearing what the World Honored One said, and he respectfully said: Yes, what you taught is that I have faith and the Dharma without doubt, and I am pure and thirsty in my heart and I admire you for your teachings.
This sentence shows that those who are at ease have the virtue of listening to the Dharma, and their hearts are hungry and thirsty for listening to the Dharma, so they want to hear it with a wish. \And after starting up, he said.
From the Buddha \Wish you wish you wish to hear \,This passage is the most critical point in this sutra, and it can also be said that this is the purpose of the entire Diamond Sutra.At the beginning of the scripture, the Buddha showed up to beg for food peacefully. The elder Subhuti realized the inconceivable state of transcending life and death. In order to benefit endless sentient beings, he allowed him to escape from the cycle of life and death and to achieve great nirvana. The Venerable prayed to the Buddha to declare the supreme Prajna wonderful method, so he asked: How should the Bodhisattva who seeks to realize the supreme Bodhi mind to rest on the path of Bodhi and achieve ultimate unretreat? How to practice is the true way of Bodhi? How to subdue his own mind to be a Dharma person.Therefore, all the teachings of this sutra are spoken around these three questions. If a practitioner cannot think about these three questions as the key point when he is listening and thinking about this sutra, even if he reads and recites them countless times, he will not be able to understand the meaning of this sutra.Therefore, those who want to understand the ultimate meaning of the Diamond Sutra should not leave these three questions and adhere to the entire sutra. If this is the case, they will be able to understand the profound meaning of Prajna.
All practitioners who practice Mahayana Buddhism take it as their responsibility to achieve Buddhahood and save sentient beings.However, although we practitioners who have the intention to achieve the Buddha's path have pure and complete Buddha nature, they have been covered by ignorance and confusion since time immemoriality, and now they are even more hindered and shallow in wisdom. They cannot stay in advance and retreat for a long time in the practice of the Buddha's path. This is because they do not know what the basis of the path to rest on the Bodhi, so their mind cannot stay in the path.Now the elder asks such words in the sutra, and thinks that it is for us, not for others!
Now I see many Buddhists who practice Buddhism, although they are busy all day long, they have learned nothing after several years.The reason why those who practiced did not achieve success was because they did not know how to practice was the true way. They only knew how to use external achievements and did not know the root of Buddhism. Therefore, even though they worked hard, they did not achieve success.In fact, these practitioners are those who cannot practice.In this sutra, the Venerable asked: How to practice?It is for us that we should ask, so we should raise our mind to study this sutra.
The teaching of Buddhism is the teaching of enlightening sentient beings to realize the true nature.All teachings are established around the true mind and Buddha nature. If you do not realize the true mind, the false mind cannot be subdued. If the false mind continues to stop, the fruit of immortal reincarnation will be difficult to achieve.Although you can know that you have Buddha nature in the doctrine, you cannot realize the true mind because you do not know how to subdue the false mind.If you do not realize the true heart, how can you enter the state of inconceivable Nirvana? Just like the Buddha and the World Honored One can achieve true heart, so you can achieve great freedom and stability without being forced by impermanence.In order to benefit our sentient beings, Subhuti asked the Buddha: How can he subdue his heart?
If we practitioners can understand these three principles according to this sutra, then the mind of renunciation, bodhicitta, and correct view will surely be able to achieve the fruit of Bodhi as before it is realized, and the fruit of Bodhi can also be achieved at will.Therefore, this large passage of scripture is said to establish and achieve bodhicitta.Because if you do not know that all dharmas are empty in nature, you cannot know what state it is that they are not born or destroyed, and you do not know why Bodhisattvas can save sentient beings through countless kalpas.If the Bodhisattva’s Vehicle practitioner does not know the meaning of such things, he will inevitably be unable to develop the Bodhicitta of seeking the transformation of the higher and lower levels.Ding Wu said after hearing the virtues of the machine.How can I achieve peace and stability in Bing Yili?
The two broad-based Prajna is divided into two parts: Ding one determines the mind to reveal three kinds of Prajna; Ding two determines the actions to distinguish three kinds of Prajna.
Ding Yi discusses the mind and reveals three kinds of Prajna: Wu Yi clearly explains Prajna and is strong in delusion; Wu Yi performs obvious explanations and explanations that are not delusions.
The 1st of Wu and the 1st of Wu can clearly explain the Prajna and the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1st of the 1
The first answer to the question and answer are divided into two questions: the first answer to the four doubts and reveal the three Prajna bodies: the first answer to the four doubts and reveal the four Prajna bodies; the second answer to the two Prajna virtues and uses.
Geng's first and fourth doubts reveal the body of Prajna: Xin's first and most profound mind; Xin's first and most profound mind; Xin's three-dimensional mind is constant; Xin's four-dimensional mind is not inverted mind.
Xin Yiming is divided into six parts: Ren Yi conquers one answers; Ren Er is about the four births and the methods are divided into all parts; Ren Three conquers the colors and colors are revealed in the world; Ren Four conquers the existence of thoughts and whether there is anything to resolve external doubts; Ren Five conquers the arrogance of the heretics; Ren Six conquers evil and return to the right.
One by one, one by one answer
The Buddha told Subhuti: All Bodhisattvas and Mahasattvas should subdue their minds in this way.
[Buddha ]That is, the meaning of awakening sentient beings, which are sentient beings who awaken in the samsara of reincarnation and develop a great mind.Such sentient beings who have great bodhicitta can make their minds settle in a pure state and not be defiled by greed and other defilements. As the Sixth Patriarch said in the "Explanation of Diamond Sutra": The first thought is pure and the next thought is pure, which is called a Bodhisattva.Also known as Bodhisattva \,That is, people who can benefit sentient beings with the four immeasurable minds of compassion, joy and giving, and all kinds of skillful means.
[Mahasattva ]This is the abbreviation of Mahasattva, which means the great bodhisattva.This kind of Bodhisattva is the best among all sentient beings in the world. He can save sentient beings in the samsara of reincarnation without relieving his great heart, so he is called Mahasattva.The great Bodhisattva can use the wonderful wisdom of Prajna to not abide by the samsara, and can also abide by great compassion, and show all kinds of inconceivable physical appearances in the samsara, as well as supernatural powers and other things to benefit sentient beings. Even though the mind has not regressed after the dust disaster, it will always be purified.Therefore, the Diamond Sutra Interpretation says: Every thought does not retreat, even if it is in the dust, the mind is always pure, and it is called Mahasattva.
When the elder Subhuti said that he had already taught him as the Buddha, and had the heart to listen to the Dharma.The Buddha said to the Venerable: Subhuti, all Bodhisattvas who have developed the Anuttara Samyaksambodhi mind should subdue their minds in this way.
In the above article, the Venerable asked: World Honored One! Good men and women, who have developed the Anuttara Samyaksambodhi mind, how should they stay? How can they subdue their hearts? Here, World Honored One only answers to subdue their hearts. \,Ignore the previous question, why is this? In fact, this is because the Venerable asked how to stay, practice, and subdue his mind. \The three issues are divided into three, but if one is used to describe them, the first two can be classified into how to subdue their hearts. \In this question.
As we all know, Buddhism is the method of the mind. The reason why it is called the method of the mind is that all teachings are based on the principle of realizing the true nature of the mind. Therefore, all practices are based on subduing the mind.Therefore, how the Bodhisattva develops his mind, how he stays, and how he practices are all convenient for subdue his mind.Therefore, the Buddha accepted and agreed to subdue his heart in this way \,That is the meaning.
The above is explained based on the external meanings shown in the text, and the following is to describe its internal meanings according to the sect:
These Bodhisattvas and Mahasattvas should subdue their minds in this way \In the sentence, it should be \The two words are the focus, and these two words are the key to subdue their hearts.Because of what is said \This is the true wisdom of the mind, and it is also the true Prajna of reality. The appearances of birth and Buddha are not different, and they all enter the ultimate reality together, which is like \The original meaning.Although the true emptiness of self-nature is the body of all illusions and delusions, it is not impeded by them, and is truly pure and inaction, so it is called true nature; but rather \That is, the wisdom of observation that is obtained later is to observe Prajna.See the original wisdom in truth, and see it in detail [8]I can see the doubts, understand them in a complete way, and be firm in faith, and be able to reveal themselves in my original heart. This is \The true meaning.
Therefore, if you want to subdue your mind, you should realize the original wisdom of the nature of non-birth and death in all aspects of birth and death.Because in the ultimate meaning, all birth and death manifestations are manifested in the essence of birth and death. It can also be said that there is no separation from inaction. As the "Prajna Sutra of Light" says: There is no separation from inaction, and inaction is also no separation from inaction.Therefore, practitioners should realize the nature of formlessness and inaction in the formlessness and death.Therefore, one can stay in the pure contemplation wisdom, stay away from the chaos of the changes of the ability and objects, and be consciously illuminated by oneself and away from the appearance of awareness. In this way, the famous sayings will be destroyed, and the thoughts and discriminations of the mind will not be exhausted.This is the supreme method of subduing all causes of benefiting sentient beings and not falling into the faces of sentient beings in the object of sentient beings.However, if one cannot realize the nature of non-birth and death in the form of birth and death, then the wisdom will not appear, and the mind's disordered and discriminating will not be able to be brought back to the true nature. All actions fall into the form of action and will not be separated from the karma of life and death.As the sutra says: World Honored One! If the mind has no desire and does not see the Dharma image, it is to practice Prajna Paramita.
If a person with a mind is not difficult to realize the nature of non-birth and death in the form of birth and death.All appearances appear and rely on are not separated from the emptiness of formlessness.The basis for the law of birth and death of all forms is the formless emptiness of non-birth and death.As the "Buddha's Sutra on the Prajna Paramita of Enlightenment" says: Again, Subhuti! Bodhisattva Mahasattva should understand that there are three meanings of Nirvana and Silence in the body.What are three.1. The meaning of silence in form is ultimately silence, 2. The meaning of silence without nature is nature, 3. The meaning of silence in nature is pure and silence.Because all appearances are not determined to exist, nor do they determine to be born, they are the illusory and false laws of cause and condition. Therefore, the equivalent bodies of birth and death in the famous saying are emptiness, as the so-called form is emptiness \That's the meaning.Therefore, the sutra says: There is no way to determine the appearance of sentient beings.What is said in this sutra is that we, people, and sentient beings live a long life \All the forms in the world are birth and death, so if you are not separated from these forms, you are the self-nature of non-birth and death.But if you are free from the inverted distinction of all forms, you will see the emptiness of non-birth in the invisible.
So, the meaning of the question is \The two words are to follow the truth of Prajna and practice the Samadhi of Formlessness as it is true. Therefore, the "Prajna Paramita Sutra of the Great Heavenly King" says: Great King! Bodhisattva Mahasattva studied Prajna Paramita and Prajna Paramita, and observed the form, feeling, feeling, thinking, and consciousness, and did not see the form, the form collection, and the form extinction, and the feeling, thinking, and consciousness are the same.Why? All natures are empty, there is no real, but only empty names.Therefore, if one can realize the wisdom of contemplation based on the true mind and illuminate the empty appearance of all dharmas, and not be attached to the appearance in all practices, his mind will naturally subdue.
Also \The meaning of faith and obedience means that you believe in the truth and follow the truth.True faith must personally see the true mind’s original wisdom, which is to break the sect’s obstacles; to follow the truth, it is to follow the true mind’s original wisdom, and to observe the wisdom and deeply subdue the habits of afflictions, which is to break the main barriers; to deeply subdue the habits of afflictions, you should not leave the object of sentient beings, and do respectful and beneficial actions without dwelling on anything, which is to break the mysteries.Therefore, as Master Sixth Patriarch said: Respecting all sentient beings is to subdue one's own mind.One of the Rens is captured and one answered.
The four births and the methods of taking into account are divided into one another
All sentient beings are born with eggs, uterine uterus, dampness, and transformation.
All sentient beings in the Dharma Realm belong to four categories: egg birth, fetal birth, dampness birth, and transformation birth.These four categories are also called the Four Life, which means that all sentient beings are included in these four categories.
Four births: i.e. 1. Egg birth, which is born from the egg shell, is called egg birth.Most of the poultry and birds such as peacocks, pigeons, geese, chickens, etc. are egg-borne, and snakes, fish, turtles, ants, etc. are also egg-borne.But this is all for the most part, for example: people also have eggs.For example, the brothers Shilu and Uposhilu mentioned in Volume 8 of the Abhidharmakosha, and Lu Mother, Lady Vishyaya. (The daughter of the elder Mika )The thirty-two sons born of the Phan Zha Luo King are all born from eggs; 2. The womb is born from the fetus, and it is also born from the abdomen.Those born from the mother's womb are called viviparous birth.For example, humans, elephants, horses, oxes, pigs, sheep, donkeys, etc., but human beings are not born from the fetus at the beginning but are born from transformation. At the beginning of the calamity, men and women are not separated, and they are all born from transformation. Then they develop lustful emotions and give birth to the two roots of men and women, and they are born from the fetus; 3. Wetness is born from the cause and condition, and the combination of cold and heat.That is, the moisture generated by moistening wetlands such as feces, trash, filthy toilets, carrion, and bushes is called wet growth.Such as moths, mosquitoes, worms, etc.; 4. Transformation, the meaning of sudden birth is nothing.That is, those who have no support and appear through karma.Among the five realms, hell, heaven and everything belongs to the only ones. Some of the three realms, such as humans, living beings, and ghosts, are transformed into births. For example, when the human beings at the beginning of the catastrophe, they are transformed into births, and dragons and golden-winged birds are transformed into births. Ghosts share the same womb and transform, so transformation is the most common among the five realms.All those who are transformed and born will not lack the various roots and branches, and will not leave their remains even if they die. This is what is called sudden birth and sudden death, so it is also the best among the four lives.According to Volume 9 of the Abhidharmakosha, all those who are transformed and reborn are born by their love and defilement.According to the sutra, most of those born in the Pure Land are transformed and reborn.There are also people who are born in the human world, such as Padmasambhava and Ganativa (Holy Heaven )Venerable.
In addition, four lives \Or four kinds of creatures \The same words refer to all sentient beings, or as a different name for sentient beings.This is the case, four births and three existences \It refers to sentient beings and their living spaces, which are the four types of sentient beings recorded above, as well as the three realms such as the desire realm, the form realm, and the formless realm.
This sentence always says that all kinds of sentient beings, four lives, and other things govern all sentient beings in the three realms and six realms.This is the Buddha's words to the Venerable Subhuti: Those who have the intention to gain enlightenment and seek enlightenment should first develop such great minds.The so-called vast mind is the heart that benefits all sentient beings.Because there is no difference between enemies and relatives, it is called broad \,It is said to the smallest.Because there are no sentient beings that cannot be saved, it is called great \,He said to selfishness.
If a person who practices the Mahayana Bodhisattva path does not have the intention to benefit endless sentient beings, he is not a true Bodhisattva. As Volume 5 of the "Ten Abha Vibhasha Sutra" says: Being weak and timid and having no great intentions is not a man's words.The so-called broad mind \There are two differences in meanings: 1. Wisdom and broad mind, follow the true nature of all dharmas and see that all dharmas are empty. With this, you will realize the true nature of self, and give birth to the mind, Buddha and sentient beings, and the three undifferentiated interpretations of the untwo states of samsara and nirvana and afflictions.Based on this conviction, one will develop a firm and unswerving heart to seek Buddhahood. Although it is necessary to go through three great kalpas and do all kinds of difficult things that can be done to achieve Buddhahood, one can eventually realize the wisdom of contemplation and stay in the Samadhi of Illusion, and never lose faith. This is the vast heart developed by great wisdom; 2. The vast heart of compassion and vastness, that is, one can always reflect sentient beings based on the wisdom of contemplation, and all of them are one and one, so no matter what kind of sentient beings are, they can develop the mind to save them.According to the conventional truth, we know that all sentient beings are parents, and thus we develop the compassion of repaying gratitude and saving sentient beings, and practice the Bodhisattva practice of eliminating the suffering of sentient beings. This is the great heart of compassion.The four births are divided into all the methods of the completeness of the division.
Ren San is about color without color, and the world is over.
If there is color, if there is no color.
The Bodhisattva's intention to save and benefit sentient beings is not only limited to the desire realm, but also includes sentient beings in the form and formless realm.
[colored ]Refers to the heavens in the realm of form.Because the heavens and humans in the heavens in the form realm have pure and subtle color laws, which are the body shapes on which they are based, they are called the colored heaven.For this reason, the heavens in the formless realm are called the formless heaven.
The realm of form is located above the realm of desire, so the realm of form is free from the defilement of desire and love in the realm of desire, so that all body forms and all matter are pure and delicate colors.That is, in the material world, those with strong desires are called the desire realm, while those with strong desires are not with strong desires in the desire realm, so they are called the form realm.The name of the form realm is based on the formless realm. It is also because the heavens and humans still have pure form, so it is called the form realm.The sentient beings are free from all desires and do not attach to filthy and evil color laws, but are still bound by pure and subtle color laws. There is no difference between men and women, and there is no worries or suffering. They all have their clothes naturally, and light is used as food.Volume 11 of the "Dharma Abstinence and Soil" says: What is the form realm? It means that there are all dharmas, and form greed increases as a result, which is the name and form realm.All beings in this world are born from practicing the four meditations and eight concentrations.
There are eighteen heavens in the form realm, namely: the three heavens of the first meditation: the Brahma Heaven, the Brahma Assistant Heaven, and the Great Brahma Heaven; the three heavens of the second meditation: the Shaoguang Heaven, the Infinite Light Heaven, and the Aurora Pure Heaven; the Three Heavens of the Third meditation: the Shaoguang Heaven, the Infinite Pure Heaven, the Perfect Pure Heaven; the Fourth meditation: the No Cloud Heaven, the Blessed Heaven, the Blessed Heaven, the Broad Fruit Heaven, the No Thought Heaven, the No Trouble Heaven, the No Hot Heaven, the Good Appearance Heaven, the Good See Heaven, and the Enumeration of the Form.
[colorless ]That is the formless realm of heaven among the three realms.Therefore, there is no form law among the five aggregates in the realm, and only the four aggregates of feeling, thinking, volition and consciousness, so it is called the formless realm.As stated in Volume 8 of the Abhidharmakosha, form means change and obstacle or manifestation, formless realm is a world where form is completely non-existent.Therefore, this formless realm is a world that is not material. All sentient beings in this realm have no material body, but only have the mind and consciousness, and are always in emptiness and concentration.
There are four heavens in the formless realm: the heaven where there is no boundary, the heaven where there is no boundary, the heaven where there is no boundary, and the heaven where there is no thought or non-thinking.All sentient beings in these four days are disgusted with the realm of form because of the bondage of the form and are unable to be free. They are eager to get rid of the emptiness of all material things. When the emptiness of mind is achieved, they will enter this realm immediately.As Volume 11 of the "Dharma Abstinence and Foot" says: What is the formless realm? It means that there are all dharmas, and formless greed increases as a result. This is called the formless realm.
Although the lifespan of sentient beings in the form realm and the formless realm is longer than that of the six days in the desire realm, they are not escaping from the cycle of life and death, so the five declines of heaven and man will occur when the blessings of heaven are about to end.Therefore, I know that my life span is approaching, so I feel sad, troubled and painful.Therefore, these heavenly beings are also one of the sentient beings saved by the Bodhisattva’s Vehicle Practitioner.The three colors of Ren San are about the colorless and the world is revealed.
Is there any doubt about whether there is any problem in Ren Si?
If you have any thoughts, if you have no thoughts.
[Have a thought ]It refers to the conscious functions of feeling, cognition, will, and thinking, or refers to sentient beings with such functions.Thinking and thinking of heaven means thinking of heaven, which means thinking of where sentient beings live.In other words, there are all kinds of sentient beings except for the heaven without thinking.
[Nothing to think ]Refers to a state of no thoughts.Or it refers to those who enter the state of extinction and attain the fruit of no thought.It may be a brief term for the heaven of no thought, which means the result of the different ripening and ripening caused by the cultivation of the state of no thought.Those who are born in this heaven have thoughts and thoughts, so they are called the heaven without thoughts.This heaven is the highest Nirvana place of the Brahmins of the heretics, and also the thought of liberation for ordinary people born from different generations. \The result of the different ripening of thought and the cultivation of the concentration of no thought is called the fruit of no thought, or the result of no thought, no thought, no thought.
Whether it is the sentient beings that have thoughts or the sentient beings that have no thoughts, Bodhisattvas have no desire to benefit.
In this category, it is also explained by showing that the Bodhisattva’s Vehicle practitioners should save sentient beings with thoughts and without thoughts, and it is also to show that the realm of these sentient beings in the heavens is not ultimate nirvana.Because no matter whether you have any thoughts or not, you will fall into the extreme view of emptiness and existence, and it is not the correct view of the middle way. The meditation achieved through this extreme view will inevitably not be in the state of the middle way.The question of whether there is any problem in Ren Si is to resolve it.
Renwu breaks the heretics and arrogance
If there is no thought or no thought.
This refers to the fourth day of the formless realm.This sky is located on the top of the three realms and nine earths, so it is also called the top sky.There are three explanations for the name of this heaven: 1. It is not like the four meditations of the realm of form and the clear thoughts of the first three forms, so it is called non-existent thoughts; it is not like the non-existent thoughts and the cessation of concentration, so it is called non-existent thoughts.Therefore, the state of mind is ignorant and unclear and undecided, so it is called neither thinking nor non-thinking; 2. For example, in the second day of the formless realm, it is not in the consciousness, so it is called non-thinking; 3. In the third place of the formless realm, it is called non-thinking, and now it is called non-thinking, and it is called non-thinking, and it is called non-thinking, and it is called non-thinking, and it is called non-thinking, and it is now eliminated.
The heretics believe that this is a realm that transcends the three realms of life and death. Therefore, many heretics in India practice the realm of neither thinking nor not thinking, in order to achieve a state that transcends the realm of life and death.But in fact, there are no sentient beings in this heaven who have transcended the cycle of death. Because they have not yet seen the true nature of all dharmas, they have abandoned the self-attachment and eliminated the afflictions of views and thoughts, so they cannot escape from the cycle of life and death.All beings in this heaven have completely fallen into the edge of emptiness and concentration, and are still in the opposite of dual choices and bids, so there is no absolute reality.The Dharma meaning of the sixth meeting that the Buddha said in the Great Prajna Sutra was to break the false precepts of the heretics.
Although the heavens are believed by heretics to have transcend the samsara, the Buddhas and great bodhisattvas and other saints know that they are still in the samsara, so the Bodhisattvas have made the intention to save everything, including this heaven.Renwu breaks the heretics and arrogance.
Ren Liu captures evil and returns to the right
From all kinds of sentient beings \If there is no thought, if there is no thought \,That is to say the bodhicitta that bodhicitta should be developed by Bodhisattvas, which is different from the aspiration of the two vehicles of the shravakas.For the sake of self-interest, the two vehicles of the Shravakas have the intention to seek Bodhi, and for the sake of ultimate benefit to others, the Bodhisattvas have the intention to achieve Buddhahood.The two vehicles seek to realize the Buddha's fruit and have attachments, but the Bodhisattva has the intention to live in the place of no dwelling, and does not take advantage of the form of emptiness and existence.Ordinary people do all kinds of good deeds, and do not separate the differences between good deeds and other good deeds. Although Bodhisattvas who practice good deeds do good deeds to benefit sentient beings, they do not have any distinctions. Therefore, the former is a good deed of acts, while the latter is a merit of inaction in the world.In addition, the intentions of ordinary people and the two vehicles in the world have different degrees of relatives and distantness. Bodhisattvas have the intention to capture everything without limit, so they are called the vast mind.
All ordinary people and heretics, as well as the two vehicles, Śrāvakas and Pratyekabuddhas, cannot develop such a broad mind that seeks the highest and lower transformations. Because they do not understand the ultimate truth, their minds are also limited and uniform.For example: Although Christianity does good deeds and advocates fraternity, it believes that pigs, sheep, etc. are born for people to eat, so they have no fraternity for pigs, sheep.They also believe that all sentient beings in the world have real existence, so they believe that God and the devil are real.Therefore, they do not have a true sense of equality.Although the doctrines of Islam are different from Christianity, they are similar.Taoism believes that all sentient beings are born with the essence of heaven and earth. Although they are from nothing to something, they are indeed born, and they also have different kinds of differences, so they cannot develop a broad and equal mind.
Because the heretics and other sentient beings do not see the true reality of all dharmas, their minds fall into a small state.Now here, the Bodhisattva Ming Vehicles is based on the wisdom of non-discrimination, and has a broad mind and is full of everything.This paragraph also has the meaning of absorbing evil and returning to justice.Ren and Liu capture evil and return to justice.Xin Yiming's heart is in full swing.
Xin Erming's first intention
I have all ordered them to enter the Nirvana of No Remain and to be destroyed.
[Nirvana without remainder ]Generally, it refers to the body formed by the five aggregates of the suffering fruits of different ripening and suffering, and the Nirvana of completely without any place to rely on.This is the realm after the Hinayana Arhat sacrifices its body and enters the state of extinction, but here the Buddha said that there is no rest Nirvana. \,It refers to the ultimate Nirvana fruit of Mahayana.
[Destroy ]That is, it means to eliminate the suffering of life and death and to overcome the sea of reincarnation.That is, the fruit of attainment at the end of life, and the obstacles are eliminated and suffering.It is commonly known as Nirvana, passing away, and transformation.This is called eternal extinction of cause and effect, enlightenment and enlightenment.That is, forever extinct segments and variations \Two kinds of life and death can be eliminated by the desire, existence, view, and ignorance \Wait for four waterfalls.The Death Here \It refers to the ultimate great liberation, not the extinction of Hinayana.Master Sixth Patriarch released the destruction \It is said: Destruction means great liberation.Great liberation is called great liberation. All karma and all karma are eliminated.
Buddhas and Bodhisattvas benefit sentient beings, and they all benefit from it by allowing sentient beings to escape from birth and death and achieve ultimate nirvana.However, those who want to realize the ultimate Nirvana and the sea of birth and death should realize the Buddha's knowledge and insights before they can attain enlightenment.Therefore, as the "Lotus Sutra" says: All Buddhas and World Honored Ones appear in the world only because of one major cause.Shariputra! Why is it called the Buddhas and World Honored Ones appearing in the world only because of one great cause? The Buddhas and World Honored Ones want to make sentient beings open to Buddha's knowledge and insights and make them purified, so they appear in the world; they want to show the knowledge and insights of sentient beings, so they appear in the world; they want to make sentient beings understand the knowledge and insights of Buddha, so they appear in the world; they want to make sentient beings enter the Buddha's knowledge and insights, so they appear in the world.Shariputra appeared in the world because of a great cause and condition for all Buddhas.Such sutras are not difficult to understand. If you want to achieve Buddhahood, you must develop the first intention, that is, the intention to save sentient beings and realize the ultimate path of Nirvana.
The Buddhas and World Honored Ones are the original vows to save sentient beings and attain the ultimate nirvana. The Bodhisattvas who practice the vehicle are the Buddha's sons, so they should also accept sentient beings to return to the supreme enlightenment path. As the "Prajna Paramita Sutra of the Heavenly King" says: Great King! Bodhisattvas and Mahasattvas practice Prajna Paramita, and there is no one who has one mind and one action that is empty and does not go to Savior.The Bodhisattva Mahasattva practices Prajna Paramita, and is able to avoid being attached to all dharmas, which is called Worry and Shravara. When all dharmas are observed, all those who seek to enlighten the Bodhi.King! It’s like the three thousand great thousand worlds, and all things are born, and people can use them.The Bodhisattva Mahasattva practices Prajna Paramita, and the object of the object of interest, will benefit Bodhi.Xin Erming's first intention was finally achieved.
Xin Sanming's constant heart
In this way, countless, countless, and boundless sentient beings are actually no sentient beings who have been destroyed.
This is the constant mind of bodhicitta, that is, although such countless sentient beings are saved from birth and death, and have attained the ultimate Nirvana without remaining, they are unable to save the discrimination and attachments they have saved, and their minds are always at peace in the unobstructed and free from the four aspects and hundreds of mistakes.Therefore, although we have saved sentient beings after countless kalpas, we have thoroughly realized that all dharmas are originally empty and silent, and all appearances are ultimately empty and unattainable, so there are actually no sentient beings who have been destroyed.
It is precisely because the Bodhisattva realizes that sentient beings are empty and have nothing, so he can rest in the samadhi of illusion and do all the things that benefit sentient beings. Even though he has gone through countless kalpas, he has no loss in his mind to save lives.Because he can abide by the emptiness of Prajna, he is far away from the concept of changes in the three times and does not attach to all dharmas. The following sutra says: If a Bodhisattva has the appearance of self, human appearance, sentient beings appearance, and longevity appearance, he is not a Bodhisattva.Therefore, only by knowing that one can one develop such a constant mind by staying in ultimate emptiness.Therefore, we know that all sentient beings are illusions that appear in their own minds, so the Bodhisattva saves oneself.As the Bodhisattva Vasubandhu said: Bodhisattvas take all sentient beings, just like my body.Because of this meaning, Bodhisattvas themselves are destroyed, and there is no other sentient beings who can be destroyed.If a Bodhisattva has thoughts of sentient beings and does not have thoughts of me, he should not be given the name of a Bodhisattva.This way of taking sentient beings like my body, and always refusing to leave them is called the benefit of the constant mind.Xin Sanming is always in his mind.
Xin Four Mings and Undistorted Minds are divided into four parts: the four aspects of Ren One Ming are empty and silent, which indicates the meaning of no sentient beings to save; Ren Two answers the questions asked by Subhuti; Ren Three repeats; Ren Four Mings and Ren Four Mings and the merits of the Bodhisattva Path without dwelling on the appearance.
The meaning of the four aspects of Ren and Yiming are empty and silent. The meaning of no sentient beings can save
Why? Subhuti, if a Bodhisattva has the appearance of self, human, sentient beings, and longevity, he is not a Bodhisattva.
Why are there no sentient beings who have been destroyed? Subhuti, if the Bodhisattva practitioner has the four aspects of self, human, sentient beings, and living beings, then this Bodhisattva has not realized the true nature of all dharmas, so that is not true.
