Mr. Ye Man talks about the Four Heart Sutra
When you see the mountains and rivers shattering and the earth sinking, don’t think that you have achieved enlightenment. In the end, this is just a preliminary.You must finish the emptiness of the external scene in the deep Prajna Paramita, and then look at the emptiness of the five aggregates, and see the emptiness of oneself, the five things of form, feeling, thinking, thinking, volition and consciousness. If you think carefully, let’s not talk about realizing the qualities now, let’s analyze first. These five aggregates have self-natures, and none have self-natures. So in this way, you can see that the five aggregates are also empty.When these five aggregates are also empty, then the two things of root and dust are all empty. Only when these two are empty will they realize that everything is born from causes and conditions.We call this Dharma born from cause and condition emptiness. This emptiness is this emptiness, not the emptiness that has nothing, nor does it mean that there is originally and there is no emptiness now, which means that I live here now, and if I die, I will disappear. It is not this emptiness.Therefore, this emptiness is that all the self-nature is gone. When we can do this, we are a preliminary view of emptiness.When we truly observe emptiness, then we know that although this body, this function, and this form are truly empty, their nature is empty again.It was still there as usual.So when the Zen Buddhism reaches the peak, what happens?Seeing the mountain is still a mountain, seeing the water is still a water, because we know that nature is empty and dependent originated.Of course, Avalokitesvara Bodhisattva did not say that he was born like this, but he also practiced the deep Prajna Paramita during the period of time.So today we have finished talking about the time when Avalokitesvara Bodhisattva practiced the deep Prajna Paramita, and saw that the five aggregates were empty and all sufferings were overcome.Next time we talk about form is not different from emptiness, emptiness is not different from form. If we talk about these sentences, the Heart Sutra will end.There are a few more words, everything is in the end, how many are there in total, there are seven empty, eight no, and nineteen non-no.This emptiness, no, nothing is all emptiness, so the Heart Sutra is empty all the way to the end, and at the end there is no wisdom or ending. This is very important.So I think our future form is not different from emptiness, and emptiness is not different from form, and we need to explain it in detail. It will be easy to talk about it in the future, and we can finish it in the next section.What is really important is Avalokitesvara Bodhisattva, who sees that the five aggregates are empty and overcomes all sufferings.Today I will talk about relics. Form is not different from emptiness, and emptiness is not different from form.On both sides of the Buddha statue of Sakyamuni Buddha, we sometimes see two bald disciples, sometimes Mahakasyapa and Ananda, sometimes Sariputra and Maudgalyayana.As for the relics, his mother's eyes looked the same as those of a relic bird, so people call her the relics, and her son's Indian custom is called the relics.Whether it is Sariputra or Sariputra, they refer to this great monk.He stood next to the Buddha because of wisdom first.The Relics turned out to be a heretic. After his teacher died, he and his best friend Maudgalyayana. They saw that the teacher was dead and were helpless and didn't know what to do in the future.At this moment, one day I walked to the street and saw a monk coming across from me. His Dharma appearance was solemn and his spirit was extremely quiet.Sharizi felt so strange. How could this person’s majesty be so good?We know that a true monk is very important to be a monk. The four great dignity of walking, standing, sitting, and lying down must be very good, because in this way we have a respectful heart.us (Ordinary people )Assuming that behavior is not good, people will at most scold us.However, if the monks assume that their image is not good, they will curse the Buddhist sect together, so these four great dignities are very important.Sometimes I see a monk on the street or in the middle of any occasion. His behavior is either saying something or saying that he does not have that kind of majesty. It is a pity.
Sharizi asked him who you are studying the Dharma with, how could you have such majesty?He said that my teacher was Sakyamuni.What does Sakyamuni teach you, and you can be so dignified and solemn.He said nothing, but my teacher just told us that all dharmas are born, and all dharmas are destroyed.My monks from Normal University often say this.All dharmas in the world are born from the combination of causes and conditions, while all dharmas in the world are destroyed by the dispersion of causes and conditions.My teacher, he is called the Great Sage.During the time of Sakyamuni, Brahmanism was very popular. Buddhists quoted many words from Brahman, and all those who practiced were called monks.I heard what he said and did it. After I understood this, I knew that since everything in the world was impermanent, I just didn’t stick to anything.When Sarizi heard this, it seemed as if something had woken him up.When he went back, he told Maudgalyayana that I met someone today. His teacher was Sakyamuni. I think we should see him and convert to him.So the two went to Sakyamuni together.When Shakyamuni saw them coming from afar, he said that my two eldest disciples had arrived, so he accepted them.Sariputra is the first in wisdom, and Maudgalyayana is the first in supernatural powers, so they are two of the top ten disciples.
Form is not different from emptiness, and emptiness is not different from form.Form is emptiness, emptiness is form.These sixteen words are something that everyone pays great attention to. Even people who do not study Buddhism often say these words, especially in joking literature, color is emptiness, let’s take a little more attention.In fact, we know that this color does not refer to our physical body, and of course, it does not refer to female color.Form refers to all matter, including mountains, rivers and earth, not only our physical body, but everything that can be said is included.Then all things in the universe are called form laws, and the mind laws are the function of the spirit, so the form and mind laws are the two methods.The Buddha said that this color is obstructed and can be touched.This color is material, he said, how did all the matter come from?Sakyamuni said that everything is a gathering of smallest and smallest gathering together to become a material method.To be honest, what is the gathering of these small gatherings? If you analyze it again, there are many subtle dusts that are as small as the void, just like the void. These are called them dust.2,500 years ago, these people had to believe in Sakyamuni, and there was nothing they could do.Now we all know that we learn chemistry in middle school.How many atoms are composed of each molecule? If the atoms are analyzed again, there are neutrons, protons, and electrons in the atomic nucleus. The protons are positively charged, the neutrons are not charged, and the electrons are negatively charged.The atomic nucleus is no longer something that modern machines can measure. I know that there is such a thing, and this thing is almost equal to ability. It is better to use a magnifying glass in the world, but it cannot be seen no matter how you analyze it.The more developed the science is, the more it can explain Sakyamuni's theory.After the development of science, what Sakyamuni said was even more confirmed.In this theory, we can know that the electrons outside the nucleus and the protons inside, can they become matter, or can matter become energy?This gives us a concept and proof, that is, mind and matter are the same, mind and matter are one, spirit and matter are the same thing, not two things.Energy and matter can transform each other.In this case, we usually see that there is nothing in the middle of the void, but in the middle of this void, we take Taiwan as an example, we have dropped almost nine tons of molecules of mixed materials every square kilometer every month. We can't see anything. Although we can't see anything in the air, we don't know how much there is in the middle.We know the thing of color, and Shakyamuni called it the gathering of microscopic objects. Things that are almost like the void form this color. This is how all matter comes from, but the combination is different, and in the end, it is this thing.Where did these two things come from?In the end, we are both the same thing as the table and the earth, but the combination is different, this is the color.Form is not different from emptiness. This emptiness is not stubborn emptiness, nor is it the extinction emptiness that has existed before and now. This emptiness refers to emptiness. Therefore, we say that the laws born from cause and condition are empty. Nothing in the world is not born from cause and condition.We slowly analyze everything, analyze it until we can't find that we have a separate self.So why it is called emptiness? It is because it has no self-nature.People who have not studied Buddhism or have not reached the level of Buddhism think that everything is negative when they hear emptiness, because everything is empty.In fact, it is definitely not negative.The so-called emptiness is very affirmative and positive, because it can only produce all things if it is empty. Assuming that it is not empty, it cannot produce all things if it is empty.Therefore, the emptiness of nature can only be truly experienced in the true practice, and realize that this emptiness is both the subject and the object.How to say it?For example, I am here now, I am me, you are you, the mountains, rivers, earth and everything has nothing to do with me. At the same time, I am here, I am me, and I stand in this place, so I am facing the empty space.Let us realize that I am exactly the same as empty, I am exactly the same as the table, the mountains, rivers and the earth, which we cannot accept and cannot be possible.Now we use science to analyze slowly, it turns out that we are truly one with all things and me, all things are one with me, and heaven and earth are one with me. However, those who truly practiced saw it at that time, and saw the truth without form. After seeing this, it was like throwing oneself into the water as a drop of water. After we got into the water, we could not separate a drop of water and a big water. When we saw that all things are empty, the subject and object did not exist at this time. This is how we truly appreciate the true emptiness of nature and understand the true meaning of emptiness. It is not the emptiness that we usually understand, nothing is missing.
Therefore, the Bodhisattva must see that the five aggregates are empty when he practices the deep Prajna Paramita. At the same time, he immediately replenishes that form is not different from emptiness, and emptiness is not different from form.Assuming there is no such text below, it would be bad. We will take advantage of the emptiness to maintain silence and become annihilation of emptiness, and everything is empty.Then form is emptiness, emptiness is form, this is the realization of quantity, not to say it is good.This is only known by Bodhisattvas when they practice the deep Prajna Secretariat.If you say there is, you can say it is vacuum, say it is vacuum, say it is vacuum, and it has it. All the dharmas are in it. If you say that all the dharmas are in it, it does not have a single aspect.This is not something that can be said and played, it is not something that is good, and it is truly realized by Bodhisattvas.Can it be realized? Throughout history, many people have achieved it, so when many people who practice Zen reach the initial stage, the mountains and rivers are shattered and the earth is flat.Why?At that time, color was emptiness, and I realized that the subject object was melted into the air at the same time.So we know that these five aggregates are empty, and the five aggregates mention form first. Why?Because color is the most solid, there are things, it hurts a lot when you twist yourself, how can you say it’s empty?The hardest thing to do is color and emptyness.The Shurangama Sutra says that the existence of birth is caused by consciousness, and the extinction is eliminated from form.When we practice, we have life and death because our consciousness comes first.When talking about consciousness-only, we will become the lord first. What does it mean to go first? When we first enter the womb, we will be conscious of it.It’s like our bardo body wandering for more than forty-nine days. Even people like us who are neither good nor bad will not be born in the West, nor will they go to hell like teeth. At most, they will pass forty-nine days. At this time, we are floating, helpless and feel very uncomfortable.So we all regard lust as the foundation of life and death, so Sakyamuni made it very clear that no matter how I am, it is all lust.This swaying bardo body is attracted by karma. Because of this karma, parents and children are often destined for the previous life. At this time, because of karma, it is very likely that your parents are also your lover in your previous life.So Freud said that boys have Oedipus complex and girls have Oedipus complex.So when we go in, who will go in first, and who will go in first, so we come first, because of consciousness. When we all leave, we will feel nothing. Finally, we will go, so we will be the lord of our person first.We know that since life comes first from consciousness, because consciousness is related to name and form, name and form are related to the six senses, and the six senses have developed, all of these are coming.True practice is like wearing clothes. We wear the innermost clothes first, and we take off the outermost clothes first.The most important reason why we are in the cycle of reincarnation is that the six senses are blamed, and they are all the problems of the six senses. All practices are entered from the six senses. No matter whether the six senses are against the six dusts or the six consciousnesses, they are all caused by the six senses. Therefore, the twenty-five perfect enlightenment completely follows here, which is caused by the eyes, ears, nose, body and mind.What else should I do? After practicing this, the first thing I can untie is color, so the color aggregate is more important than anything else. When you reach the fifty Yin Demon Realm, you will also go layer by layer.Therefore, the first practice requires taking off the outer cloak, going from the ears and eyes, going deeper from one of the six senses, smelling the fragrance from the nose, and what the tongue tastes, and how the body is, all the six senses come into contact with the six dusts, and from this discovery is the way to liberation.This is liberation. The second thing is to take off the color on our body and the outside. Therefore, the second sweater is to say that the existence of life is caused by consciousness, and the extinction is eliminated from color, and it must be truly eliminated from matter.Therefore, color is the most solid and hardest to remove, but it must be removed first.The first thing we can do is form, which is broken from the material aspect. Therefore, the real enlightenment of the truth is to see the mountain not the mountain, and see water not the water.Why?It’s just that color is shattered first.In this case, we shatter this void, the earth sinks flat, we truly see emptiness, and we know that all the things in front of us are empty.Why empty?Because it has emptiness, then form and emptiness are gone, and then there is no more emptiness and form are gone. It is not that you can’t see it and you will attain enlightenment, but that you will see this emptiness.This means that emptiness is born in great enlightenment, like a burst of fire.What we call the five great things of void, earth, water, fire, wind and air. The great things are to fill everything without a place without it, not the emptiness of void.What do we say about emptiness, which is not hindered by anything. In Buddhism, it is born in the so-called great enlightenment and enlightenment of Buddhism. What does it look like?We think that the immense emptiness is like a bubble in the sea. How can you compare with the Dharma Realm that the Buddha said? So we can only know the Dharma after we understand the emptiness and true emptiness.Whether it is the material law or our void, they are all false views.What we ordinary people see is Wankong, which means we think it has nothing, so we name it Wankong.When you see the stubborn emptiness, you see the color, where there is something blocking it, where there is nothing, you are all stubborn emptiness, these two are false views.
Then, if the two vehicles understand emptiness and are attached to emptiness, I will not come to this world.What has been done is not accepted later.My karma is gone, and I am now in Nirvana and will not be able to do so.As a result, the two vehicles are in the air and think that this silence is ultimate and no longer moves forward.Therefore, the two vehicles are attached to emptiness and do not let go. In this way, ordinary people only see form but not emptiness. The two vehicles, Śrāvakas and Pratyekabuddhas, see emptiness and escape form. This is amazing. They are all defiled and depraved. I don’t want any of this, and I reject it.Whether we ordinary people or Hinayana, we don’t know that form is different from emptiness and emptiness is different from form.You must see clearly and understand before you know what form is, is not different from emptiness.Because of the dependent origination, we know that nature is empty, which is called form is not different from emptiness. We know that all these things are dependent origination and are actually emptiness. We are better than the two vehicles and know that although they are dependent origination and emptiness, nature is also dependent origination.The nature of emptiness and dependent origination is emptiness and no different form, so if you understand the nature of emptiness and dependent origination, you can understand that form is not different from emptiness and no different form.We know that the Dharma born from causes and conditions is empty.One is a pseudonym and the other is a middle-level morality.This is a very important sentence in Buddhism and a very important sentence in the Madhyamaka.That is, all the dharmas born from causes and conditions are empty, just like where the flower was before it bloomed.Who can tell whether the flower is in the air, in the stem, or in the root?The flowers are blooming.So after a Japanese Zen master realized the truth, he just wrote a poem and saw the flower blooming, just like this.Why?Because when he saw the flower blooming, he knew that the flower was born from all causes and conditions. We were attached to the law of the cause and conditions and thought that the flower should not fade, just like he was attached to not grow old or die, just because he was afraid that it would change.In Buddhism, I knew that it was born from causes and conditions, so it was emptiness.Call it a flower or a megaphone or a cup at the same time, just give it a name.We know that this is a false name, but we know that it has emptiness. We know that it has emptiness without abandoning the false name. This is called the middle way, and this is Mahayana.We are not saying that since we are empty, we don’t want anything. This is negative, but we do not abandon the false name.This way, neither takes up any duty nor possession, the middle way.This is because the enlightened person has to describe his proof in words.He does not need to be a person who has realized the truth. We are analyzing the form and entering emptiness. He is a form and emptiness, and emptiness and form.At this time, he knew that although all things are aggregation of causes and conditions and have no real nature, they still have their own appearance and their use.All things are the reality, and you don’t know how to see this reality. The only thing that can show that it is the reality is because it is called the reality. However, this formless and all forms are the combination of causes and conditions, but the combination of causes and conditions must be used, and at the same time.Flowers release all their energy, and we couldn't think of it as a plant before. We cut it off, it hurts, you treat it well, it blooms lushly.When it opens, ignorance is caused by action. It has life, its energy, and its light. The current photography can illuminate its light.
After knowing this, although the cause and condition are aggregation, it is dependent origination and emptiness. Knowing that it is dependent origination and emptiness is called self-nature emptiness.This self-nature is empty, and we know that nature is empty and dependent, so we care about it.We know there is a false name, but we know that form is emptiness, form is emptiness, self-nature emptiness, emptiness is form, and middle way.Therefore, there is no one that cannot be put together after turning around the Buddhist terms. From the initial teaching to the final teaching, Sakyamuni said everything is the same.The Four Noble Truths and Twelve Relations of Dependence are Hinayana, and the Mahayana he mentioned is also cause and condition. We are neither attached to emptiness nor existence. This is the middle truth, which is called the middle truth.This is the emptiness of the nature of Tiantai, falsely known as existence, and the meaning of the middle way.This reminds us of the very confusing thing in the Diamond Sutra. The Buddha said that Prajna Paramita is falsely known as existence, that is, it is not Prajna Paramita, which is the emptiness of one's nature, and it is called Prajna Paramita, which is the middle way. You understand, right?These are all in the Diamond Sutra, but these are actually these three things.The Buddha said that Prajna Paramita. Ordinary people hold on to form, that is, they are not Prajna Paramita. Hinayana hold on to emptiness, and then they are called Prajna Paramita. Form is not different from emptiness, emptiness is not different from form.If we know that this color and space are analyzed, if we are as small as the smallest, we know that this smallest and smallest, so small that the so-called proton neutron electrons can no longer see it, I am afraid that it can be analyzed to be even smaller in the future. Sakyamuni said that this is in the virtual dust.We have all learned mathematics, how many zeros can get one?Impossible.This is Buddhism. Can the sum of zeros become one?So form is emptiness.Therefore, only those who truly practice and practice well, when the practice reaches a certain level, it is form and emptiness. Therefore, we ordinary people do not know the emptiness of form when seeing form and appearance. The two vehicles cannot realize that emptiness is form. When we truly practice to achieve form and emptiness, we can truly see the nature of the true nature.The true nature is not the truth. We say that this true nature is like the truth. Then, then form and emptiness can be combined together. After form and emptiness are combined together, you know that the feeling, thinking, action and consciousness are the same. If the five aggregates are like this, this is the true emptiness.
The so-called true emptiness is true and empty. If we want to see it, we see this reality. This reality is true and empty. Although the true emptiness has true emptiness, there is nothing left in this true nature, and there is no one thing, and there is nothing.There is no one to find, but although it is empty, it is real, which seems a bit contradictory.On the one hand, we can talk about this thing from a rational point of view, so we are truly in a reasonable way and will never give up a Dharma in the Buddhist sect.In theory, it is said that everything is inseparable. You said that there is nothing wrong. When Mr. Pang was dying, the great man went to ask him to preach. He just said that he hoped to be empty and not to be in reality.Empty everything, and we must empty everything. This is practice.Don’t put us into practice. We don’t have money to make money, have a low reputation, and strive to be famous because we don’t have anything to do. We try to create karma, and try to make greed, anger and ignorance. We must even remove all the knowledge we have. Therefore, learning Buddhism is not about learning good things, nor about having high wisdom, nor about filling in all the scum, but about emptying everything.So if you can do this, although nothing exists, all the principles are in it.Therefore, the monk Du Shun of the Huayan Sect said that the principle of affairs is the same, the principle is unobstructed, the matter is not hindered, the principle is not hindered, the principle is not hindered, and the matter is not hindered, and in the end everything is not hindered.If you really have reached a certain level of practice, form and emptiness are completely integrated, both subject and object are eliminated, and subject and object are not two. If you can reach this point, we can see everything clearly.Just in the air, everything is ready, nothing is missing.Who invented all the inventions of lights, telephones, phonographs, and TV? Who invented them? Why did people invent these things? Where are these things? All dharmas are born.Our ignorance is caused by action and consciousness, so the name and form come, and consciousness is caused by name and form, and name and form are caused by the six sense organs.These things are completely empty and then there are.We remember that Master Fazang was the disciple of Monk Du Shun. At that time, he preached to Wu Zetian. Wu Zetian was not very good at understanding how principles and matters could be the same. How could you get along with Awakening?Fazang said that you didn’t see a golden lion. This lion is made of gold, and this is the appearance of gold.Whether it is a golden bowl, a gold bar, or a gold nugget, they are all made of gold. These are just their appearances. We give them a value for these appearances. If you really find gold, the gold is in the appearance.After he said this, Wu Zetian understood the so-called "same as the director".Suppose that gold is used as the principle, and lions made of gold have strips and blocks, one has an empty appearance, and one is used, then you will understand the Dharma spoken by the Buddha.Therefore, form is not different from emptiness, emptiness is not different from form, form is emptiness, and emptiness is form.Form is not different from emptiness, emptiness is not different from form, or is it that I am not different from you, you are not different from me, or two, it is just one thing, there are no two.
Now I am it, it is me. Only in this situation can we understand the combination of emptiness and color.These sixteen words are difficult to describe. I will do my best to describe this color and emptiness. You can go back and experience it slowly.Especially if you really work hard, sooner or later, you will see that form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form.When you truly realize this, you will see that all dharmas are empty. All dharmas and all things in the world are regarded as real, because we regard them as real, because all dharmas are born, so they cannot be separated from birth, residence, change and death.As long as it is promising, as long as it is born and exists, it will slowly become deteriorating and eventually disappear.Therefore, all these things we hold as real are permanent and impermanent.So what is this like?It’s like our life, we are old there every second and every moment. We think we are living and we are old. From the moment we are born, we have gone to old age and death, because we are born of cause and condition.This is like a waterfall. When we see the waterfall, the water droplets have actually gone down, so Sakyamuni used the waterfall to describe life.When we say this life, I am me. In fact, I am no longer the me of yesterday, or even the me of the last second, so we hold this thing as real, which is ridiculous.We were drifting in the sea like an iceberg. We said, look, my iceberg has even sunk into the big ship. This iceberg is so stiff, but when the iceberg slowly flows to the equator, it turns back to the sea. If we live to such a place, where are we?Therefore, all dharmas are illusions of the wonderful true nature, like magical methods, transformed into forms.Each of us has a different face, and each of us has a different mind, but in fact, when we all eliminate and return, we all return to the truth and reason, and all belong to this.Therefore, if we can truly see this, it is called the empty form. When we truly see the empty form, the first equality wisdom comes out, and the ego is abolished. How can the ego be abolished? All dharmas are empty. Only when we truly see the empty form of all dharmas can the ego be abolished.When Avalokitesvara Bodhisattva practiced the deep Prajna Paramita, he saw that the five aggregates were empty. What he saw later was the empty appearance of all dharmas, and the empty appearance of all dharmas is the reality. This true reality is what we ask for Buddha and seek Dharma, and what we want to realize in practice. To understand the mind and see the nature is to see this thing.That is, Sakyamuni said that we all have all the perfect Buddha natures, you have them, I have them, and all sentient beings have them, and they have them, so they have them, so that all dharmas are empty, and this empty form is the true reality of all dharmas. The true reality of all dharmas is neither born nor destroyed, neither dirty nor purified, nor increasing or decreasing.Telling us that we are not born or destroyed is said for us ordinary people.I am seventy years old, and I can live again.I remember that an old man in his nineties was in his twenties. I wished him a birthday, and I said that the old man wished you a hundred years of life. He said that you only said that I would live another ten years.I said sorry, sorry, you live two hundred years old.As for people, you can see how old they are to refuse to admit that they will die. cancer People have tried every means to prolong this life, and we feel that as long as we are born, we will never die.Young girls will not think about what they always look like. When they are really old, they try hard to keep their faces from getting old. Whether they are sick or old, they are hunched over and bent backs, and they still think that I won’t die yet, we are afraid of destroying them.Since you are afraid of extinction, you must find something that is neither born nor destroyed, that is, the empty appearance of all dharmas, this true reality is neither born nor destroyed, neither dirty nor clean, neither increasing nor decreasing.The two vehicles are polluted. How can we say that nuns think of mortals? This is too bad. I have to protect the Dharma and I have to save it.
This is like a story where the two brothers went out and there was a large pool of water. At this time, a very young and beautiful girl came. The woman used to be wearing long clothes and embroidered shoes and couldn't get through.The senior brother picked her up and wades over and puts her down.The senior brothers were very kind, but at this time the junior brother ignored him all the way and was so angry.He was very angry when he saw that his senior brother didn't care at all.I really don’t agree with your behavior just now, senior brother.Senior brother said I had put her down long ago, and you hugged her so far.Therefore, it is said that neither dirty nor clean is the two vehicles. The two vehicles always have to leave, and this thing pollutes me.Then, without increasing or decreasing, tell the Bodhisattvas who practice.There are 52 Bodhisattvas in this category, including the first stage, the second stage, the third stage and the tenth stage. It seems that if one stage is added, some things are added. I must practice, but what is the truth?It does not increase or decrease. This nature is to circulate the ten directions and connect the three realms. It is the past, present and future. There is no place that is not it.When our reincarnation has not decreased, when we have gone out of reincarnation and attained the so-called Nirvana, we have not increased, so it does not increase or decrease.When we are in the samsara, it is neither destroyed nor deteriorated, and when we leave the samsara, it is neither born nor pure nor increased.So if you can understand this, you will know that the empty appearance of all dharmas. These twelve words refer to the essence and all refer to the empty appearance.
No eyes, ears, nose, tongue, body, mind, color, sound, smell, taste, touch, and method.What we ordinary people all day long are form, feeling, thinking, action, consciousness, and eyes, ears, nose, tongue, body, mind, form, sound, smell, taste, touch and law.Since we woke up, we have been here all day long. Not only did we get out of waking, but we still had these things in our dreams. From childhood to death to death, we are inseparable from the six senses, six dusts and six consciousnesses.This means that we ordinary people tell us that all dharmas are empty in appearance. There is nothing in the empty in appearance. There is nothing in this essence. These things are all illusions seen by our ordinary people.Then not only do the six senses and six dusts do not exist, but even the abstract six consciousnesses do not exist, so the six senses and six dusts and six consciousnesses do not exist in all the eighteen realms, and they are all empty.Then there is nothing left, and then let’s talk about Pratyekabuddha.Ignorance is caused by action, behavior, consciousness is caused by name and form, and it is until old age and death.He said there is no ignorance, no old age and death, no old age and death, no old age and death, nor is there any ignorance.Ah, I have practiced very well now, I have ended my ignorance, I have died of old age, nothing.He said, "You Pratyekabuddha Vehicle, don't think there are these things."Then there is no suffering, accumulation, extinction, and no wisdom, and no gain.In the Shravaka Vehicle, Sakyamuni's first enlightenment was transformed into the Five Ministers and the Four Noble Truths.
