The second child shows that there is no meaning in big or small.The first question
Ananda did not know that seeing big and small things is different because of the past, and it is not that seeing the nature is big and small.Because I heard the Buddha say that seeing nature is pervasive, who is not you? So I also planned to hold on to it, thinking that when I saw Jambudvipa, I saw nature very great, and it can be said to be pervasive. When I entered the room, I only saw one room, and what I saw was limited, how can I say that seeing nature is pervasive? Therefore, I told the Buddha! World Honored One; if this pervasive nature is definitely my true nature, not my other thing. Why do I and the Tathagata observe the Four Heavenly Kings’ Treasure Hall together and live in the Sun and Moon Palace together, and this pervasive Saha Kingdom: Among them, the Saha Kingdom should be Jambudvipa. Because Ananda is an ordinary person, he inherits the power of the Buddha, he can see the first meditation, and it is impossible to see the Saha Kingdom that he shines for tens of billions of days.Ananda followed the Buddha to the Sun and Moon Palace, so he could see the Four Heavenly Kings Palace and this Yanbuti Continent.When I retreated to the temple, I saw the Galan and Qingxinhu Hall.In Ananda's intention, he thought that if he saw the nature in this way, since he was all over the continent of Jambudvipa, how could he have only a room in the lecture hall?To restore this view, the size is reduced to the size, and to cut off the walls and walls? This is a correct statement, and to restore and to be correct, and there are all doubts and indecisive words, so it is said: I don’t know where this meaning lies now; I hope the Buddha will be kind and show me the truth.
The Buddha told Ananda: All things in the world, both inside and outside, and all things belong to the past.You should not speak, you should feel comfortable.For example, a square instrument can see the square and empty space.I ask you again: In this parasite, the square and empty view are the re-definite formula, and the uncertain method is.If the square is fixed, the round instrument should be empty and not round; if the square instrument is not fixed, there should be no square and empty in the square instrument.You said: If you don’t know where this meaning lies, what is the meaning?
The answer to the two of the ugly answers is divided into two parts.The first Yin breaks the stance
The world refers to the world of enlightenment, the world of sentient beings, and the world of material beings; the three worlds have shapes, and are different in sizes inside and outside.For example, in the realization world, the Buddha's body is large, the Śrāvaka's body is small; in the sentient beings, the heavens and human bodies are large, and the human bodies are small; among animals, dragon bodies are large, mosquitoes, etc. are small.In the artifact world, mountains and rivers are large, soil mounds are small; trees are large, and grass is small.Inside the room, outside the room.All things should be all things.It means that all things in the world, both inside and outside are the dust that you see in front of you.Although the things you see vary in size inside and outside, but seeing nature is not something, it should not be said that seeing nature is relaxed, long and shortened, intermittent, large or small.It is like the void, which has no inner and outer size; if a square instrument is placed in the air, then there will be a square instrument in the square instrument and there will be a square emptiness.The square and empty things we see are certain four directions? Not necessarily four directions? If the empty space in the square instrument is definitely square, then when the round instrument is different, emptiness should not be rounded; if emptiness is not fixed, then when it is in the square instrument, there should be no emptiness in the four directions.You should know that emptiness has no fixed form, and it varies by means of the instrument.Empty is like seeing the nature, square instruments are like seeing the big place, and round instruments are like seeing the small place.The empty body is not square or round, and it has square or round according to the instrument; like the body of seeing nature, there is no internal or external size, and because it has the function of following the circumstances, it can see the big and the small.The size of the sight is not the view, just like the square and the round and the empty, in the instrument rather than in the emptiness.Your words do not know what is the meaning, but are based on the delusion.How can the meaning be like this exist? This is a metaphor for the Dharma.The Buddha said according to Ananda's delusion: You first said that you do not know where this meaning lies. In fact, the meaning of seeing the nature is like the nature of emptiness; emptiness has no form, square, empty, round and empty, exists because of the instrument, and is not empty; the same is true for seeing the nature, seeing the big and the small, and it exists because of the environment, but not in the environment.Because the nature of seeing is unchanged, one can follow the circumstances, one can see the big and the small. Although it follows the circumstances, its body remains unchanged, so the non-seeing itself is big and small. How can one say whether it is present or not?
Ananda, if you want to enter into a state of no square, but you can eliminate the square of the instrument and the empty body will be in a state of no square.You should not speak, and you should also eliminate the appearance of the void.If you ask, when you enter the room, you will shrink and see the small ones. Looking up at the sun, how can you see it? It is in harmony with the sun. If you build a wall, you can see it. If you penetrate it, you will not be able to see it. If you pass it into a small wall, how can you not continue? This is not the case.
This explanation goes by and through, and it shows that there is no big or small meaning.There is no form in emptiness, because square instruments are placed, there is square, empty, round and empty.Now I want to make the void without square or round, but I can just use the square or round instrument.It should not be said that the square and round aspects of the void must be removed, because the void originally has no place for the square and round aspects.This is a metaphor for the fact that you want to see nothing but eliminate the previous dust, because you see nothing but the size of the nature. When you see something big or small, it is because of the existence of dust.You should not speak. In addition to the past, you must also remove the location of the nature of the great and small.However, if you want to get rid of the previous dust, you must reflect on it. If you see the nature of things inward, then you will see it not as this, and seeing it is not as this, so how can you see it come from the previous dust?At that time, the void will be shattered and the earth will sink.Once upon a time, a scholar named Zhuo Shen Shishuang asked, "What's your name?" Answer: My name is Zhuo Xiucai, and the teacher said: It's impossible to find cleverness, but there is clumsiness."After saying that the scholar realized it, he said: "The light shines on the sands of the rivers and the ordinary people and the spirits are one; if a single thought does not arise, the six senses will be blocked by the clouds.If you want to eliminate troubles and increase diseases, you will also be evil in the true nature; follow the worldly conditions without worries, and you will be empty and beautiful, such as Nirvana, Life and Death.'This clear delusion is originally empty, and there is no delusion to be eliminated; the true is originally silent, and there is no truth to be realized.Because sentient beings are confused, they hold on to the fact that they are illusory and have real existence, and they are not delusions to become delusions; if they are not stubborn, how can there be delusions?In fact, when you are stubborn, you cannot find delusions. Therefore, Zen Master Yongjia said: "If you do not eliminate delusions and do not seek truth, the true nature of ignorance is Buddha nature, and the illusion and emptiness of body is Dharma body.'
If you ask the following, the Buddha asked Ananda back to show the error.The Buddha said: If you, Ananda, asked before, when you entered the room, you will see this again, and reduce the size to the size.However, when you step out of the lecture hall and look up at the sun, how can you meet the sun?Because if you can narrow your nature, you should also be able to stretch. When you look at the day, you will not stretch your nature. You can see that you have not shortened your nature when you enter the room.If the wall can cut off your nature, then when you penetrate the wall into a small sinus, you will see from the inside and outside, then the nature of this nature should have continuous traces to be visible.Now that there are no traces of continuity, you say that it is not true that the wall should be separated.
All sentient beings have been confused by themselves and are things since time immemorial, and have lost their original mind and are transformed by things; therefore, they observe the big and the small.If you can transform things, you will be like Tathagata.The body and mind are bright and the temple is not moved; at the end of a hair, you can receive all the lands in all directions.
Yin and the second meeting
The previous record will break Ananda's obsession, and the current record will understand the saints and ordinary people's ignorance and enlighten the gains and losses.The six sentences of all sentient beings can understand the confusion of ordinary people, not losses.If you can transform things below and understand them, you must be able to achieve enlightenment.All beings in the first stage refer to the holy and ordinary people in the nine realms.Not only ordinary people in the Three Realms are confused about the truth and chase after delusion; the saints in the Three Vehicles are also confused about their feelings when they have practiced and proved them.Because the saints and ordinary people in the nine realms do not understand that all dharmas are the mind, they hold the body and mind inside, and the instrument realm outside, forget that they have wonderful, pure and clear mind; therefore, in things, they see inside and outside, look at the big and the small, choose and distribute, and are transformed by things.If you understand all dharmas, like empty flowers, water and moon, there is no choice but to choose from them; not only are they not bound by the body and mind, but not by the state of the world; instead, they can transform things for my use, and they are like Tathagata.All Buddhas and Tathagatas will not only turn their troubles into Bodhi, turn their life and death into Nirvana, turn evil into righteousness, and turn demon into Buddha.Therefore, if one does not change things but can turn things around, it is Tathagata.There are six differences in this.If you only know that the world of body and mind is like illusion and non-reality, you will not be attached to it, it means that the name is the same as the Tathagata.If all dharmas are only in mind, and every thought is reflected, the two attachments cannot arise, and the observation and practice are the same as the Tathagata; if you add the merits to the three realms, you will eliminate the coarse confusion of the three realms, and see the Buddha nature similarly, and you will be called the similar transformation and transformation of the Tathagata.If you use the path of function, enter the path of infernal Affairs, and have one mind and three views, and appear in a certain way; if you break ignorance and realize the Dharma body, it means that you realize the same as the Tathagata.From then on, the path of no use is used, and the mind flows into the sea of Sapharu, observing the path of Nirvana; breaking the last level of ignorance means that the ultimate transformation is the same as the Tathagata.Understanding the illusion and emptiness of the body is the Dharma body, which is the perfect and bright body; real nature of ignorance is the Buddha nature, which is the perfect and bright mind.He also understands the true emptiness of nature and color, the true emptiness of nature and the true form, and the pure nature is pervasive, and the body is bright; the mind is clear, the mind is clear, the mind is clear, the mind is clear, the mind is clear, the mind is clear, the mind is clear, the wonderful consciousness is clear, and the Dharma realm is clear, and the mind is clear, and the mind is clear.If the body and mind are all filled with the Dharma Realm, and the ten virtual worlds are illuminated by the perfect objects, this is called the ultimate transformation of things, which is the same as the Tathagata.
There are two places in the temple: one principle, the temple means that the principle of one mind is as stable as it is, as silent and illuminated, and is originally like this.There are three places for the two things: one way of the way, which means practicing and establishing the way; the other way of spreading the Dharma means talking about the sutras and preaching the Dharma; and the three realizations of the Tao means achieving enlightenment and realization of truth here.Now I have made a decision on the Taoist temple, and it is empty and everywhere, but it is only one mind, without going or coming, and it is still alive, so it is called the Taoist temple.Mao Duan is the smallest in the main retribution, and the land in the ten directions is the largest in the dependent retribution.If all things are based on the mind, the hair is based on the mind, so it is not small; the land is based on the mind, so it is not big.Because the land of Maoduan is both idealistic, but has a false name but no entity, it is compatible with each other; like photosynthetic light, like hydrated water, there is no barrier.This is what the Huayan Sutra says: one is unobstructed, compatible with the size, and wide and narrow.
Ananda said to the Buddha: World Honored One! If you see the essence of this, you will definitely have my wonderful nature. Now this wonderful nature is in front of me.When you see me, I must be true; what is my body and mind now? Now, the body and mind are different. When you see me, you can distinguish my body.If I have real my heart, I will see now; if I see my nature, I am not me, but my body is not me? What is different from the Tathagata? It is difficult to say first: things can see me.Only when you express your great compassion, you will not realize it.
Gui Qi is about no right or wrong, and only the truth is divided into two parts.Zichu's question
Ananda never gave up his mind. Even though he heard the Buddha's repeated teachings, those who can return will naturally not be you; those who do not return will not be you? This is exquisite and brilliant, and you have truly seen the nature; and you have seen the nature everywhere, not you? Therefore, from the discriminating mind, it becomes a bright and spiritual state that is unmoving, and suddenly appears, which is called seeing the nature.The strong general is different from the current and his present body and mind.Therefore, I said to the Buddha: If you see the essence of this, you will definitely have my wonderful nature; now this wonderful nature is now before me.The meaning is: If the nature that is seen before my body and mind must be my true nature; then the body and mind that I am asking questions and answers to the Buddha should not be me.It's neither me nor what.However, the body and mind that I have the actual function of distinguishing between the Buddha’s questions and answers, and can distinguish the nature before my body and mind; but the nature before me has no function of discrimination.This is not enough to see the nature, but how can I distinguish the things outside my body? If this see nature is really my true heart, it should make my present body and mind see the nature of seeing the nature, and seeing the nature can see the body and mind of my present appearance; why can't I see the nature of my present nature, but my body and mind can see the nature of my body and mind? This is exactly the confusion of things for myself, taking the body and mind of oneself, taking the body and mind of the four major shadows as the ability to see, and taking the true heart of oneself--the essence cannot be seen; but they do not know that the reason why the body and mind of the present appearance can see all things is the effect of seeing the nature.The Buddha said in the previous manifestation of nature and did not return to the subject: You see me, and you see the wise and wise. This is the wise and wise and wise. Since you see the Buddha's body, how can you be outside the body?Ananda was obsessed with it and was even more suspicious: Seeing the nature of me is actually me, but the body is not me. What is different from what the Tathagata cannot say first, things can see me.Ananda said: If this kind of seeing nature is really my mind and nature; then the body and mind of my Ananda who answers the Buddha's questions and answers should not be me, since it is not me, it should be a thing.Now, seeing the nature cannot see my body and mind, but my body and mind can see the nature.Isn’t it the same as things that can see me?However, what is the difference between what the Tathagata denounced before me: "Things can see me."We really don’t understand the truth in this, and we only wish to show our great compassion and enlighten us to discover our unrealization.
