What is the emptiness of all dharmas in Buddhism, and what does the Buddha mean when he says that ev

Hello landlord!

If we look at it in terms of the two-fold liberation method, all dharmas are void phases, because there is impermanence, there is no self, and selflessness is suffering, which is emptiness.

If we look at the Mahayana Buddha Bodhi Dharma, all dharmas are emptiness, and this emptiness is the Prajna body -- the true nature of the mind, from which the true mind is born from the false causes of the Three Realms and Ten Thousand Dharmas, but the true mind is never reflected on itself as the true nature of the mind, so it has no self, and the true mind is like the ten thousand dharmas that are born under the pretense of being dependent on the conditions of the mind that is never grasped, attached, or stopped, so it is called emptiness.

Therefore, when all the ten thousand dharmas converge to the true mind, they are all manifested by emptiness, hence the name of all dharma emptiness!

The true mind is the true face of all living beings, also known as the true heart, also known as the true mind, also known as the mindless mind, the non-mindful mind, the vajra mind, the mindless mind, and the mindless mind.

May I personally witness as soon as possible that the mind is truly as it is realized, and that all dharmas are empty.

The so-called emptiness is that everything is fleeting, can not be kept forever, you do not change the world all the time, you are now and yesterday you have undergone qualitative changes, 1 is the biological body is older than yesterday, 2 the thinking goal is very different, 3 external things are completely different, 4 our residence will not be seen in 100 years, 5 grievances and grievances are also unrecognizable, so there is no need to cling to the landscape in front of you, everything is unreliable, it is temporary and inconclusive, let us enlarge our eyes and minds.

Are you satisfied with this, this is my opinion, the Taoist business is shallow, and those who have cultivated all their lives will have a more incisive interpretation, and I also desire the most wonderful commentary with you.

Everything is empty"..That's what Zen Buddhism emphasizes, which refers to the five senses of the human senses'See yes"False appearance"'(I can't see it.)"Focus")..But'Gods and Buddhas are not empty, karma is not empty, the universe is not empty, and your main consciousness is not empty.

Originated from the Ahama Sutra, "it is not what I have", later translated into Dharma emptiness, everything is the meaning of dependent birth, from the meaning of the ultimate truth, impermanence, suffering, and selflessness.

Read the Dacheng Sutra in order to understand the root of the Dharma as soon as possible, first understand the reason, first read the "Lengyan Sutra", and read the "Diamond Sutra", "Great Nirvana Sutra", "Lotus Sutra", "Jizo Bodhisattva Sutra Sutra", "Yuanjue Sutra", "Ranga Sutra" and so on.

2.In the present era, the best and easiest thing to achieve is the Great Perfection Dharma in Tibet, which can be born and enlightened, and the Great Perfection Method, which is blessed by God for all sentient beings, and the opportunity to practice and cultivate for many lifetimes is very rare.

To practice Dzogchen, you must be empowered by a master with the title of Rinpoche.

It's hard to explain your problem in a small amount of words.

Color is emptiness, and emptiness is color.

It is recommended to take a look at the "Dependent Arising Voidness" section of the Foundations of Buddhism.

The meaning of this sentence is to say:Everything that happens in this world, phenomena are made up of causes, everything is fleeting, as unreal as an illusion.

Different translations: It was first translated by the Later Qin Dynasty in the fourth year of Hongshi (402). One volume. Later, five translations appeared: the Northern Wei Bodhi Liuzhi translation of the Vajra Prajnaparamita Sutra

Chen Zhendi of the Southern Dynasty translated the Vajra Prajnaparamita Sutra.

Sui Dharma Gupta translated the Vajra Sutra of Prajnaparamita

Tang Xuanzang translated the Sutra of Being Able to Break the Vajra Prajnaparamita Sutra (i.e., the Great Prajna Sutra).

of the Ninth Session); Tang Yijing translated "The Buddha Said to Be Able to Break the Vajra Prajnaparamita Sutra".

Commentaries of the past dynasties: There are many commentaries on this sutra, in India, in addition to the eighty commentaries made by Maitreya, there are also Wuyong's "Vajra Prajna Sutra", Shiqin's "Vajra Prajnaparamita Sutra", Merit Shi "Vajra Prajnaparamita Sutra Breaking the Appearance is Not Bad Kana Sutra", as well as the commentaries written by Shi Ziyue, Yueguan and others who have not been translated into Chinese. In China, from the Eastern Jin Dynasty.

By the beginning of the Republic of China, various families wrote endlessly.

1.Emptiness is not an emphasis on Zen Buddhism alone, but a fundamental subject that is highly valued by all schools and schools of Buddhism.

2.By emptiness, we mean emptiness, which is the nature of impermanence and selflessness, which is a way of thinking about and understanding the world, not an act of creating it.

3.The most basic understanding of emptiness in Buddhism is the manifestation of mutation and impermanence.

4.In the "Ahama Sutra", it is said that impermanence causes suffering, suffering causes selflessness, and selflessness causes emptiness.

5.That is to say, since all kinds of things and manifestations of all kinds of things are non-eternal and unnormal, it is said that there are births, deaths, and variations, and all kinds of "suffering" occur.

6.Because of suffering, we understand that all people, me, and things in the world are in the process of development and change, and there is no such concept as "me" and "all of me", so we say that there is no self and nothingness.

7.To understand it further, we need to start with the rational concepts of truth and falsehood, existence and existence, and understand that these things are actually the manifestations of emptiness, that is, everything that exists is not what we are accustomed to seeing and knowing, and the manifestations of everything we see and know are not necessarily true or completely controllable.

Again, the Bodhisattva Mahasattva contemplates all dharma emptiness, as reality, without reversal, without moving, without retreating, without turning, as if it were void

Contemplating all dharma emptiness, there is nothing.

As it is, after all, emptiness, sexual emptiness arises.

Do not turn upside down, such as entering meditation.

Immovable and settle in the Lotus Samadhi.

No retreat, no retreat.

Do not turn, do not retreat from bodhichitta.

Like the void, it is always pure and wise, and the six roots do not take the six dusts from the phase.

No Possession] All Dharma has no self-nature.

All language is broken].

All the Dharma has no words to cling to, it is all the work of practical practice, through reciting the Buddha to achieve the recitation without thinking, to achieve the wonderful meaning of Zen Buddhism, to achieve Zen purity, you have to be at ease at this time.

Don't give birth, don't come out, can't afford it].

Seeing that there is no joy, seeing the demon king does not give rise to fear, and seeing emptiness can be determined at any time.

Nameless, nameless].

There is no name to cling to, a dog is a cat, a cat is a tiger, a tiger is a wolf, a wolf is a cat, all the names are fake.

There is no reality] all the Dharma cannot be obtained, although it cannot be obtained, it can appear with the circumstances. The thickness of the shirt remains unchanged, and it does not change with the edge. Those who do not change, sincerity; Those who follow the fate are wonderful, and they are really wonderful.

Immeasurable, boundless].

The mind is broad-minded, and all the laws and phases are changed by my heart, and the heart is thought, the so-called one thought is three thousand, and three thousand is one thought.

No obstacles, no obstacles].

The harmony of the three truths: the true truth, the common truth, and the middle truth, and there is no obstacle to perfection. The Dharmakaya Buddha, the Reincarnation Buddha and the Incarnation Buddha are one, and the Buddha Virujana, the Lushana Buddha, and the Shakyamuni Buddha are one Buddha.

The immeasurable incarnation of Shakyamuni Buddha is the reincarnation of Lushena Buddha; The reincarnation of the Lushena Buddha is also the Dharmakaya Buddha of the Virujana Buddha, so the Dharmakaya, the incarnation, and the reincarnation of the Buddha, the three-body Buddha are one, which is called unhindered and unobstructed.

Seeing good people is oneself, seeing bad people is still oneself, not taking appearances, not attached. When you see the good law, you don't cling to the evil law, and you don't cling to what is not good or evil. So the true Dharma is not to do good, nor to do evil, nor to do evil, nor is it to be either good or evil, but it is to manifest according to circumstances, there is good and evil, there is non-good and there is non-evil.

But there is a cause and a cause, and it is born from upside down].

Ignorance and delusion are the laws of karma, or spring has the earth, water, fire, and wind, and the immeasurable world stool that reverses the delusional separation.

Born from upside down, the immeasurable world is born from the upside down of one thought.

Hence the saying. Always optimistic as it is].

The secret of becoming a Buddha is one mind, so practice is to cultivate the mind!

It is the second closest place of the Bodhisattva Mahasattva

Closeness is contemplation.

The one who stops is empty, the viewer is ten thousand laws, and emptiness is ten thousand laws.

The Dharma of all Dharmas is also the Dharma, the reality of the Void, and the reality of the Dharma.

Myoho-renge-kyo. 01 Lecture by Master Silence.

Emptiness is emptiness, colorless, aspectless, unstained, unmixed, but it is the essence of all things, and it is the real aspect.

Before you ask this question, or even think about it, is there a rise in this question? Are you there? That's definitely not there, it's definitely not there, it's empty.

Is it absolutely impossible to shout about destroying the void? No, you can always talk about it. It is this non-empty emptiness.

All laws are empty, but cause and effect are not empty. The literal meaning is roughly as follows: all dharmas are empty, that is, all dharmas are empty. But only cause and effect are not empty. This sentence is convenient to say. There is an intrinsic meaning to it.

"All laws are empty" means that all "illusory" and "wonderful" things are "unreal" and "illusory". In other words, these two sentences are actually one sentence. All laws are empty, that is, all laws are dependent on their origins and extinctions. Cause and effect are not empty, and they are also the origin and extinction of all laws.

All our Dharma in the world is rotten according to karma, there is birth and destruction, and there is repentance, and it arises and dies, and it is extinguished when it ends. Therefore, all the Dharma is fickle and impermanent, and it is called "emptiness".

But the karma that we have created will follow us from birth to life, in a cycle of cause and effect, and we are not happy at all.