Inseparable from the world, but out of the world!

There are five worlds and materials in the world. The five worlds are also called the sentient beings. The sentient beings include the three realms and six realms, such as humans, heavens, ghosts, animals, Asuras, and hell;The material world refers to the mountains, rivers, earth and other places where sentient beings live, including the four heavens and heavens in the formless realm.

In the world of sentient beings, the cycle of life and death is in the three realms. No matter whether it is suffering or happiness, if one cannot escape from life and death itself, it is suffering.So what does the Bodhisattva say about the sufferings of sentient beings?Let’s take a look at what Maitreya Bodhisattva said in the "Yoga Sage": If all sentient beings are nourished by the ten bodies, they are not scarce, they are healthy and sick, and they are not old for a year, it is called the joyful and sentient beings.In contrast to this, you should know that there are suffering and sentient beings in the world.All sentient beings in the world have fewer parts to enjoy happiness, and more parts to suffer.(Volume 17 of "Yoga Sakura")

This passage, Maitreya Bodhisattva said: If a sentient being can receive the nourishment of clothes, diet, bedding, soup, decoration, play, etc. without any deficiency, be healthy and have no illness, and have not aging at any age, then in this case, he feels that this life is very happy for him, and we call him a happy sentient being.If he is contrary to what he said, for example, if he lacks clothes, diet, deficiencies in his life, defies the decoctions and medicines needed, lacks these entertainments, etc., and his body is suffering and aging, he will live a little hard life. Then we call such sentient beings a world with suffering sentient beings.In fact, sentient beings in the world have less happiness, and more happiness is caused by suffering, because no sentient being said that he will not get sick, and no sentient being said that he will not get old, so most of them have more suffering.

Let's continue the saying of Maitreya Bodhisattva in this paper: All sentient beings have joy and sentient beings are always terrified: Do not invade the treasure king[qīn]If you take it down, don’t even suffer from this cause, don’t rush it from the wind and heat, or even infringe on me, whether it is human or non-human.This is fearful of the future deterioration of wealth and the body's deterioration, and the heart is always afraid.(Volume 17 of "Yoga Sakura")

As mentioned earlier, sentient beings actually have less joy and more suffering. Here is another explanation.Although the joyful and sentient beings mentioned earlier have all kinds of life needs and good health, they often think with horror: Will the money he has be invaded and taken away by the king?Will taxes be increased one day?Will it be collected as state-owned one day?Then he took away all his money.Will this money be stolen by thieves one day?Or will there be any flood that destroys all the treasures?Will it be burned out by the fire?Will there be evil people who will ruin all their money?You may even think: If there are natural disasters and man-made disasters, will you suffer a lot of suffering?Or will you suffer from wind and cold, cold, fever, or illness?Will anyone even come to invade and harm me?When did you design frame me?Will there be ghosts and gods coming to harass me?All these fears and worries, what are you afraid of?In the future, treasures will become deteriorated, and in the future, the body will become deteriorated, so the heart is often terrified.I am often afraid of not being able to get happiness. Although he is happy and sentient beings, he will also feel very painful because of these reasons.

The paper continues to say: All sufferings and sentient beings are now full of sufferings, with all sufferings, sorrows and arrows, and all disturbances and annoyances are always uneasy.Therefore, it is said that there are always fears in the world and that sentient beings are always disgusted with.(Volume 17 of "Yoga Sakura")

There are joys and feelings in the world. Although he is rich and healthy, he is afraid that his money will disappear and his body will suffer.These sufferings and sentient beings are currently subject to various sufferings, and their lives are not in need, and their illnesses cannot be solved by medicine.There are these sufferings, these sorrows, and all kinds of disturbances. We will never be happy or calm down. Therefore, all living beings always hate these sufferings in the material world where there are always many sufferings.All living beings have terrifying thoughts about the suffering of life and death, and want to escape from the suffering of life and death.

If we can escape the suffering of life and death in the three realms, we say that this is the transcendence of the world.We just briefly talked about it. The world refers to sentient beings having these sufferings and happiness in the three realms. If they want to escape from these sufferings, they can escape from it. It is itself a principle that leaving the world is called transcendent.Let’s quote another passage of scripture and say: Why is it called transcendental?Good man!The five sense yin are called the world. Bodhisattvas are good at distinguishing the five yin and viewing them as impermanent and even like Nirvana. They know that there is no worldly and worldly laws in this path.Knowing that this way is free from leakage, transcendence, and unattached, is called transcendence.(Volume 17 of the "Dafang and Message Collection")

This paragraph says: Why is it called "Legend of the World"?Speaking of the five sense yin, it is called the world. The reason why it is called the five sense yin is that it means that ordinary sentient beings rely on the five desires and six dusts to enjoy the suffering, happiness, sorrow, joy and giving of the five desires and six dusts. Therefore, these five aggregates are also called the five sense yin, and these five sense yin are called the world of sentient beings.Bodhisattvas can be good at distinguishing the five aggregates.Why do Bodhisattvas say that they are good at distinguishing the five aggregates?Because he can observe that the five aggregates come from are born from the Tathagata of his own mind.The five aggregates born through causes and conditions of the self-mind Tathagata is impermanent, has no real self, is suffering, and is impure. However, it has also been observed that the self-mind Tathagata who can be born of the five aggregates is always true and selfless, and is always pure Nirvana.Therefore, after being able to observe this way, the Bodhisattva knows that the Tathagata of the self-mind is the true mind of Prajna.

Although this Prajna true mind was born of the five sense yin of impermanence and non-real self, it itself does not have the impermanence, non-real self, attachment, greed and other afflictions and birth and death laws in the five sense yin world;Moreover, he knew that the Tathagata's mind, the true nature of Nirvana, is originally liberated and originally from the realm. Although he has born all the dharmas of the three realms, it is not tied to the three realms. This is the transcendence of the world.If you are inseparable from the world and be able to escape from the world's faults such as suffering and impermanence, birth and death, troubles, and attachment, this is the true world.In other words, although he is in the world, he is originally pure in nature, he is originally without self-attachment and troubles, and he is originally without all kinds of faults. He is originally out of the world, and this is the transcendence of the Mahayana Buddha Bodhi Dharma.

Bodhisattvas are able to observe the impermanence and selfless five aggregates, as well as the true and true Prajna true mind, from Prajna, so they are called being able to distinguish the five aggregates.Because we know that the five yin comes from, not just observe it purely from the phenomenal realm of the five yin, but we cannot observe the essence of the five yin.Being able to observe the essence of the five yin is called being good at distinguishing the five yin.

The transcendence of this Mahayana is different from the transcendence of the two vehicles liberation paths. Because the liberation paths of the two vehicles only eliminate the afflictions born in the five dark worlds, so that the five dark worlds will no longer be born and manifest in the three realms, and only the original Tathagatagarbha of Nirvana is in the state of nirvana and the original liberation of the selfless, no person, no sentient beings, and no lifelessness.Therefore, it is said that the two vehicles have no merits from the world and beyond can be initiated.The extraordinary merits of the world and beyond can only be triggered by the Prajna Middle Way that are not biased against the emptiness of the three realms and the existence of the three realms.Because transcendence refers to what we mentioned earlier - being able to escape from all kinds of sufferings in the world;The two vehicles can eliminate the causes of birth of the five aggregates, so that the five aggregates do not appear in the three realms. There is no so-called self that is out of the world, because I want to eliminate it, so that I can be far away from the suffering of life and death in the three realms.Therefore, the path to liberation for the two vehicles is not the real transcendence of the world, but there is no law in the world, but it is said to be in the transcendence of the world.The true Mahayana Dharma is that the true nature of Nirvana comes from the pure nature of Nirvana, and is originally liberated in the world. Therefore, the true transcendental Dharma is called the Mahayana Prajna Real Liberation Dharma.

But here we talk about it, there is the so-called worldly worldly origin.The meaning of worldly and transcendence is: Being able to escape from worldly laws but not worldly laws is called worldly and transcendence.As for the two vehicles, they have no way to develop this merit, only Bodhisattvas can develop this merit;Because Bodhisattvas have truly realized the middle path of Prajna, they can be triggered.Let’s take a look at the principles mentioned in the Prajna Sutra.There is a passage in the Prajna Sutra that says: World-Honored One!The profound Prajna Paramita is also like this. It is the instinct of all virtues to eliminate countless evil and ungod dharmas, and to eliminate all sentient beings' physical and mental distress, and to eliminate all the sufferings of the sentient beings, and people who are not humans cannot harm them.World Honored One!The priceless treasure god pearl is not only a metaphor for the profound Prajna Paramita, but also a metaphor for all wisdom and wisdom of the Tathagata.World Honored One!Such Prajna Paramita is full of infinite and extraordinary merits, and can also lead to infinite purity and extraordinary merits in the world and beyond.(Volume 128 of the Great Prajna Paramita Sutra)

That is: Why is the profound Prajna Paramita the foundation of all virtues?It is because the liberation method of Prajna reaches the other shore can be born in the good deeds of the world and the most good deeds of the world.He is the origin of all worldly and transcendental blessings, liberation merits and wisdom, and is the true and selfless cool Dharma. Therefore, he can destroy countless evil and ungod dharmas, and his merits can eliminate all sentient beings' physical and mental distress;He is the indestructible Dharma of Vajra, so people and non-humans cannot destroy or destroy him, and all Buddhas and Bodhisattvas cannot destroy a small sentient being in the realm of the animal.Because this Vajra Heart Tathagatagarbha itself is not bound to the three realms, and he himself has no troubles of self and self-attachment.Therefore, as long as you can realize this Dharma and follow it, you can fully appreciate the coolness of the merits of this true Dharma itself.Therefore, after relying on Him, we can view the Dharma that corresponds to the five aggregates themselves and afflictions from this cool Dharma itself;At this time, the sufferings of sentient beings can be eliminated, because there is no trace of trouble in the true mind of Prajna.Therefore, all people, non-humans, cannot destroy or destroy them. This is the indestructible method of Vajra.

Then the parable of the priceless treasure god bead mentioned by the World Honored One refers to the profound Prajna Paramita, which is also a metaphor for the Tathagata's wisdom that has been fully realized by the Prajna Paramita.Because this Prajna Paramita is originally full of infinite and extraordinary merits, the Bodhisattva personally realized the wisdom of Prajna true reality after the Tathagatagarbha of his own mind, and turned to the wisdom of the true nature of Prajna to the other shore, but he did not leave the world and practiced the Bodhisattva path.Because he is still born in the five aggregates of body and mind for life, and uses these five aggregates of body and mind to practice the Bodhisattva's practice, he can trigger the extraordinary merits of infinite purity in the world and beyond, such as inner enlightenment, cause enlightenment, statement, medical prescription, and skillful wisdom.Therefore, the world and beyond refers to: never abandoning the world, immoral worldly laws, entering the world based on the wisdom of originally liberating from the reality to the other shore, and engaging in many infinite pure merits that benefit oneself and others, liberating from the bondage of life and death in the three realms, and liberating from the afflictions and defilements of the three realms.

Amitabha!

2024-02-04 21:54