Wrong, after returning to the essence in the harmonious state, there is no concept of one thought and multiple thoughts. I only know that everything is based on my own mind, and I can't hold on to it. Before I have a thought, I already know that this thought will have three thousand consequences, but in this thought, I no longer persist in it, and stop here. It arises and dies with it, never leaves one's own mind, never attaches to external existence, never leaves the Buddha's land, enters and does not turn around, always remains in the heart, always returns to no thought, and returns immediately after the thought. When there is no thought, the nature is pure and bright, which is called nirvana. .
The Mahaparinirvana Sutra
Buddha’s words. Good man. The Tathagata has lived for countless asamkhya kalpas. There is no body to worry about. There is no back body, the eternal body of Dharmakāya, the vajra body. Good man. Those who have not seen the Buddha nature. It is called the troubled body and the omnivorous body. It is the Bodhisattva in the later body. At that time, having received food and drink, one has entered Vajra Samadhi. This food has been eliminated and you can see your Buddha nature. Obtain Anuttara Samyak Sam Bodhi. That’s why I say there is no difference in the results and retributions of two kinds of giving. When Bosar destroys the four demons. Now that you have entered Nirvana, you have also defeated the four demons. That’s why I say there is no difference in the results and retributions of the two acts of kindness. Although Bosar did not preach the twelve sutras extensively during his time. Got it first. Now that I have entered Nirvana, I can speak to all sentient beings. That’s why I say there is no difference in the results and retributions of the two acts of kindness. Good man. The body of the Tathagata has been deprived of food and drink for countless asamkhya kalpas. For all the voice-hearers. Speaking of the words, he first suffered the chyle offered by the two cowherd girls of Nanda Nandapara. Then one can obtain Anuttarasamyaksambodhi. I really don't want to eat. I am here to meet the public for this purpose. That is why I accept your final offer. In fact, he does not eat.
Cunda. Now you should observe all the complexities of actions. All dharmas have no self, are impermanent, and do not abide. This body has countless faults. Like water bubbles. That is why you should not cry now. At that time Cunda spoke to the Buddha again. So it is. Just like respecting religion. Even though I know that the Tathagata has shown expedient means to enter Nirvana. And I can't help but worry. Return to your own thoughts and rebirth and rejoice. Buddha praised Cunda. Good, good, good. Able to know that the Tathagata shows all living beings how to achieve nirvana.
Buddha Tibetan Sutra:
All dharmas are truly empty and without nature. The so-called formlessness. See you all. The Tathagata has said that there is a place of mindfulness. Shariputra. The place of mindfulness is called the place of nowhere and nothing. No thought, no thought of karma. No thought or distinction. No intention or cause. No thought, no thought. Can't help it. None of them come together. Therefore, the sage is called the non-differentiated one. It is the place of mindfulness. The Tathagata has said that there is a place of mindfulness. Follow along without any reason. It's called mindfulness. The name of reciting the Buddha's name is the place of mindfulness. Shariputra. Why is it called chanting Buddha's name? Seeing nothingness is called reciting Buddha Shariputra.
The Buddhas are immeasurable, inconceivable and immeasurable. For this reason. Seeing nothingness is called reciting the Buddha's name. Real names make no difference. There is no distinction between Buddhas. So the old saying goes. To recite without distinction is to recite the Buddha's name. Seeing the reality of all dharmas again is called seeing the Buddha. What a name for the reality of all dharmas. The so-called dharmas are ultimately empty. So after all, there is nothing left to chant the Buddha’s name. Again and again, this is true. Even small thoughts are not yet available. This is called chanting Buddha’s name. Shariputra. This is to recite the Buddha's Dharma and cut off all thoughts caused by language and path. Not to be able to recite this is called reciting the Buddha's name. Shariputra. All thoughts are in the state of cessation. Being obedient is the Dharma. This is called practicing chanting the name of Buddha. Don't chant the Buddha's name lustfully. Why. Thinking about form, taking in forms, and greedy taste become consciousness. Formless, colorless, fateless. This is called chanting Buddha’s name. That’s why you should know. There is no distinction, no taking, no giving up. This is true chanting of Buddha’s name.
Shariputra. All Buddhas Tathagata Auntara Samyak Sambodhi. Everything in the world is hard to believe. I am in all the worlds. It is the most believable and not unbelievable. Shariputra. What I say is the Dharma to the other shore. Among them, there is no one who reaches the other shore. What I say is the Dharma to fulfill all actions. There are countless practitioners among them. What I say is cessation. There is no such thing as annihilation. What I say is the salvation of annihilation. There is no one who will be annihilated. What I say is liberation. There is no liberation in this. What I say is due to wisdom. There are no wise men among them. What I say is to purify dirt. There is no pure dirt among them. Shariputra. There is no heaven even if the Tathagata preaches the Dharma for heaven. There is no one who can teach people the Dharma. There are no sentient beings even if you preach Dharma for sentient beings. Shariputra. The Tathagata explains and liberates. This is ignorance and liberation.
I say you should not recite Buddha’s name. I said it is not feasible to do nothing. Nor can it be read. Shariputra. This is the chapter and verses of the Sutra and Dharma spoken by the Tathagata. There is no one who can say this. You evildoers will have to read this chapter for others. He also took me as his teacher. There is no merit and virtue of the Tathagata’s saints. And he is the number of monks. Shariputra. For example, a group of macaques is not like the Trayasatha. Such evil people. Not like my saints. Shariputra. These are evil people. But in sound language. Calls himself a Samana. It's like an idiot who sees a group of macaques and calls them treasonous gods. Shariputra. There were monks among them who were happy to ask questions. It is worthy of a good teacher to explain the cessation of name and form, and the words and teachings. Nothing arises and nothing is lost. Access to the formless. You can hear this Dharma which has no birth, no destruction and no form. Those who are not frightened. You should know that this person has made offerings to countless Buddhas. Those who know my Dharma can be called saints.
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The realm of Buddhas cannot be measured by you. When a Buddha becomes a Buddha, every move he makes in his subsequent journey It has already been destined and arranged.
Otherwise, why is it recorded in some Buddhist scriptures how many kalpas a person will have to become a Buddha in his future life? You don’t understand too much about the ins and outs of the Buddha’s Dharmakaya. The Buddha’s Dharmakaya is also protected by vajra warriors, etc. Don’t be ignorant and underestimate the Dharmakaya realm of Nirvana. Those who are at the lowest level of Nirvana can achieve Nirvana without abode and travel through it like a Bodhisattva. The boundary between life and death is like crossing a courtyard!
Manjushri Questioning Sutra:
The Buddha said: I have not seen life and death, not to mention the troubles of life and death? I have not seen Nirvana, how can I see the merits of Nirvana?
< p> If you don’t see birth or death, it is called neither birth nor death. No one, no self, no sentient beings, no life span.Diamond Sutra:
Subhuti, don’t say that the Tathagata has such thoughts. I should have something to say, so don’t have such thoughts. Why. If someone says that the Tathagata has said something, that is slandering the Buddha, because they cannot understand what I have said. Subhuti, the one who teaches the Dharma cannot explain it. This is called Dharma. At that time, Wisdom-Ming Subhuti said to the Buddha, World Honored One, there are sentient beings who will not have faith in the future when they hear this Dharma. The Buddha said, Subhuti, they are not sentient beings, they are not non-sentient beings. Why. Subhuti, all sentient beings are not sentient beings according to the Tathagata, they are called sentient beings.
Again, Subhuti, these dharma are equal and there is no superiority or inferiority. This is called Anuttarasamyaksambodhi. If you practice all good Dharma without self, no one, no sentient beings, and no life span, you will achieve Anuttarasamyaksambodhi. Subhuti, the good Dharma mentioned by the Tathagata is not a good Dharma. It is called a good Dharma.
The Buddha told Subhuti: All Bodhisattvas and Mahasattvas should subdue their minds in this way. All living beings, whether they are egg-born, womb-born, wet-born, transformed, have color, colorless, have thoughts, have no thoughts, have no thoughts, or have no thoughts, I will make them all enter Nirvana without any residue. And destroy it. In this way, countless, countless and boundless sentient beings can be annihilated. In fact, no sentient being can be annihilated. Why, Subhuti, if a Bodhisattva has the appearance of me, the appearance of human beings, and the appearance of living beings, then he is not a Bodhisattva.
There is no one in the meditation, but at this moment, you are thinking about this thing, thinking about the west, thinking about people and myself, just like dreaming, there is nothing in reality. How can there be anything in this self-deception and evil way? What is the reason for becoming a Buddha and awakening? The so-called awakening is to get out of delusion and dreaming.
The Buddha’s purpose of saving sentient beings is to make people leave their physical appearance, not to make people cling to a body that can ascend to heaven. If he saves people without staying in his physical appearance, there will really be no one who can save them, and there will be no living beings that can be saved, such as Manjushri. What the Shri Prajna Sutra says.
The Tathagata has no compassion. It does not benefit any living beings. It is like a person who has no children and says that a child should be born at a certain time. How can this statement be trusted? Why? Not true. If you really see a child, you will have faith.