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After studying the Fourfold And Two Noble Truths, it is very important to use the realm of the Fourth And Two Noble Truths to go back and interpret the first few passages of the Diamond Sutra that you have already studied.
Reinterpret the third paragraph
In the third verse, the Buddha says that the great bodhisattvas have a mind in the face of all sentient beings, "I have made it into nirvana and perished." What is important is that when these great bodhisattvas are "like the immeasurable and infinite beings who have perished," they must also feel that "there are no sentient beings who have attained extinction." This is an important verse in the third paragraph of the Diamond Sutra. From this passage, since the great bodhisattvas have set their minds on all sentient beings to attain nirvana, then have the great bodhisattvas attained the status of all sentient beings? "If it is extinguished", "immeasurable and infinite sentient beings". It is true that bodhisattvas have attained the status of sentient beings. But, from the perspective of the realm of the Fourth Noble Truth, what is bodhisattva sentient beings? It is a bodhisattva on a dreamlike quote, a sentient being on a dreamlike quote. In the noble truth of victory, the degree of energy, the degree of attainment, is emptiness. Therefore, "there is no sentient being who has attained annihilation." If no sentient beings in the Noble Truth of Victory and Righteousness have attained extinction, is it not possible to attain extinction? No. In the worldly truths, the dreamlike bodhisattva must be transformed into dreamlike famous words. Only by truly attaining enlightenment can the fame of the dreamlike bodhisattva grow. But in the truth of victory and righteousness, at the same time, we must look at emptiness, and when we have attained it, we must also be without degrees, "those who have no sentient beings who have attained the degree of extinction." This is a reinterpretation of the third verse of the Diamond Sutra in the realm of the Fourth Noble Truth.
Reinterpret the fourth paragraph
The fourth verse speaks of no dwelling in generosity. In fact, generosity is just an example, it is to use generosity to represent the six degrees, so the fourth verse is talking about practicing the six degrees without dwelling. In the worldly truths, the dreamlike famous saying bodhisattva practices the six paramitas, and the emptiness on the noble truth makes the six paramitas of the dreamlike famous words bodhisattva practice without dwelling. Why no housing? Because of emptiness, there is no dwelling. If there is not a little bit of emptiness, it cannot be uninhabited. So the requirement of the worldly truths is that a dreamlike bodhisattva who develops bodhichitta must practice the six paramitas. In the Noble Truth of Victory and Righteousness, while practicing the six paramitas, one contemplates emptiness, so one cultivates the six paramitas without dwelling. This is called compassion and wisdom double luck, called blessing and wisdom double cultivation.
Emptiness and doing good
Here's a problem to explain. Some people listen to emptiness and say, "If everything is empty, then I can do nothing, do nothing, and since it is all emptiness, what can I do?" "Notice, at the moment you only know emptiness, you have heard about emptiness, and you have not attained emptiness. From hearing and knowing emptiness to being able to attain emptiness, this process requires painstaking effort and can only be achieved through the practice of the six paramitas without abiding. So when you listen to emptiness, you feel that you can do nothing, do nothing, just to find an excuse for the mentality that you don't want to do, don't want to do, and are already lazy. From hearing to emptiness to being able to attain emptiness, there is no abiding in the six degrees, and it takes hard work. So listening to emptiness, it is not to do nothing, but to do it diligently. Even if we are only hearing about the state of emptiness at present, if we have not heard the truth of emptiness and do not understand the truth of emptiness, perhaps the good Dharma of our world, that is, all things that benefit sentient beings, can be done selectively, that is to say, it can be done or not, and it is also conditional to do. Because sentient beings who have not heard of emptiness must have a strong self-grasping in their hearts. Now that we have finally heard of emptiness and know emptiness, it is not because of this that we do nothing, but on the contrary: all the good dharma in the world, all the things that benefit sentient beings, at this time not only have to be done, but must be done, but there is no choice, it is unconditional, because there is no self. This is the worldly truth of bodhichitta.
So when we hear about emptiness, we don't have to do nothing, but we have to initiate the worldly bodhichitta of all sentient beings based on emptiness, and based on this worldly truth bodhichitta, we must benefit all sentient beings without choice or conditions. In fact, the worldly truth bodhichitta is initiated based on emptiness; the worldly truth bodhichitta initiated based on emptiness is the true bodhichitta. Those great bodhisattvas vow to attain to all sentient beings, and when they attain the attainment of sentient beings, they must also feel that they have no degree, and when they do almsgiving, they must give alms without dwelling, and they have to practice the six degrees without dwelling, and this is the difference between the worldly truth bodhichitta and the bodhichitta of the victorious truth, which is the true bodhichitta that arises based on emptiness. It is bodhichitta that arises based on emptiness that enables us to attain the attainment of sentient beings without sentient beings, and only then do we practice generosity without dwelling. Because of emptiness, there is no dwelling, no dwelling, so the nirvana of becoming a Buddha is the nirvana of non-dwelling, the wisdom cannot dwell in life and death, and the nirvana of sorrow cannot be stopped. This is the fundamental state of Mahayana Buddhism.
Reinterpret the fifth paragraph
Look at the fifth paragraph. "All appearances are illusory." The "phases" of "all phases" are the mortal realm, including the thirty-two phases and eighty good qualities of the Buddha, "all are illusory", but they are dreamlike in the sayings. Therefore, "seeing the phase is not the same", in order to see the same. Seeing the phase, analyzed from the fourth and second truths, in the worldly truth, the famous saying is like a dream, and it is seen in the ordinary realm at this time, but "non-phase", there is no phase at all. The truth of victory is emptiness, and to see it is to be unseen, because to see what can be seen and what is seen is emptiness. This is an interpretation of the fifth verse.
Reinterpret the seventh paragraph
Look at the seventh verse. "If there is such a thing as saying yes?" Did the Buddha say anything? It is said in the worldly truths, and the Buddha is saying. But in the "emptiness of words" of the Noble Truth, "there is no definite law, as it can be said."
Reinterpret the ninth paragraph
The ninth verse interprets the Four Fruits of Theravada in the Mahayana realm. With the realm of the Fourth And Second Noble Truth, it will feel very intimate to come back and read this passage again. The Buddha said, "Yu Yiyun Ho? Sudra Huan can do it, I have Tossa Huan Guo no? "Can a person who has attested to Sudra Huan say that I have attested to Sudra Huanguo?" Subhuti said, "Why is it not the noble ones of the world?" SudraHuan is called into the stream, and nothing enters, does not enter the color sound and fragrance touch, is the name SudraHuan. A person who has attested to the fruit of Sudra Huan, in the truth of victory and righteousness, in emptiness, wants to see that what can be entered and what is entered is emptiness, "named into the flow and not entering into nothing, not entering into the color, sound, fragrance and touch", and in the worldly truth is nothing more than the name Sudra Huan, just a dreamlike famous saying of Sudra Huan.
"Stohan has a name for himself, but no contact with him, he is a name for Stowhan." Stohan is one coming, and in the fourth and second noble truths, in emptiness, it is necessary to see that what can come and what comes is emptiness, so there is no contact. It is only in the worldly truths, in the false name, called Stohan, but only the famous saying Stohan. "Anahan's name is not coming, but it is really not coming, which is why the name Anahan is." The Noble Truth of Victory is emptiness, and the worldly truth is enshrined in the famous saying "Anahan." The four Goan arhats, "there is no dharma name arhat." "There is simply no arhat's law. In terms of the emptiness of the Fourth Noble Truth, there is no Dharma-named arhat, but in the worldly truth, "Subhuti does not do anything" and the name Subhuti "is the practitioner of Le Alana." "To say that Subhuti has attested to an arhat is actually emptiness in the noble truth of victory, and there is no arhat at all. But in the worldly truths, in the sayings, the name Subhuti is the Arhat, and the name Subhuti is the Line of Le Aranna.
Reinterpret the tenth paragraph
Tenth paragraph of the Diamond Sutra. It is in our study of the tenth verse that we have extended to discuss the teachings of the third and fourth noble truths of the Buddha's two-time teachings. The tenth verse of the Diamond Sutra can be divided into three parts.
Part I. "The Buddha told Subhuti, Yu Yiyun He? If you come to the Ran Lantern Buddha's House in the past, do you have something to gain from the Fa? "The teacher asked Subhuti, Subhuti, do you think I used to listen to the Dhamma at my teacher, the Lamp Buddha, and heard the Dhamma?" Did You Get It? Subhuti replied, "The Venerable Ones, if you come to the Buddha's house, you will not gain anything from the Dharma. "Teacher, you used to be at the Lamplight Buddha, and you didn't have anything for the Dharma.
We have studied the Fourfold And Two Noble Truths, and on the Fourth And Second Noble Truth, everyone can understand why Subhuti replied, "If you come to the Lamp Buddha's House, you will not gain anything from the Dharma"? What can be attained and what is gained in the noble truth is emptiness, so there is no gain. This is the first part of the tenth paragraph of the Diamond Sutra.
Part II. "Subhuti, What is Yu Yiyun?" Bodhisattva solemn Buddha soil no? As discussed earlier, the practice of the so-called Mahayana bodhisattvas can actually be summed up in one sentence: "Solemn Buddha's land." "The achievements of Amitabha Buddha are the achievements of the solemn Buddha's soil, the achievements of the Medicine Buddha are also the achievements of the solemn Buddha's soil, and the achievements of all the Buddhas in the ten directions are the achievements of the solemn Buddha's soil. But in the Diamond Sutra, the Buddha asked Subhuti, "Is the bodhisattva solemn in the land of the Buddha?" Subhuti replied, "No, Worldly Lord." "--Teacher, no." Why? "—Why do you say that?" A solemn Buddha, that is, a person who is not solemn, is called solemn. ”
When we say this earlier, we stop and extend and begin to talk about the teachings of the third and fourth two truths of the Two Noble Truths of the Buddha's Two-Time Teachings. This passage is incomprehensible without doctrinal access. After studying the Third and Fourth Noble Truths, and then looking back at this passage, it can be understood without explanation. "Solemn Buddha's soil", the Buddha said in many sutras, the so-called practice of the great bodhisattva is the solemn Buddha's soil, but in the Diamond Sutra, Subhuti replied, "That is, it is not solemn, it is solemn." "In the noble truth of victory and righteousness is emptiness, and what can be solemn and solemn is emptiness, so it is not solemn, it is a solemnity." Why does the Buddha say in many texts that practice is a solemn Buddha's land? The Buddha is only in the worldly truth for the convenience of sentient beings, and the famous saying is that the bodhisattva is solemn in the Buddha's land, but only solemn in name.
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