What counts as a dharma? What does it mean to be a dharma? How do you explain that?

The law is not what the landlord said

Dharma-grasping refers to mistaking everything in the universe for being real and not realizing the truth of prajna emptiness

And in order to realize the truth of prajna emptiness and thus break the dharma, we have to start from the basics, such as keeping the precepts, reciting the Buddha, chanting sutras, etc., and doing homework every day is exactly the same as breaking the dharma

If you don't keep doing your homework, that's the real Dharma

Because of the effect of the Dharma, there is an obstacle to the path of bodhi called the obstacle of knowledge, and in order to transform all sentient beings, bodhisattvas must understand the foundation of sentient beings, and they must understand the various methods of reducing sentient beings

If you don't have enough knowledge of the various methods, you won't be able to achieve the mission of universalizing all sentient beings, which is called the obstacle of knowledge

On the contrary, the obstacle of knowledge is that you know too little and cannot universalize sentient beings, and only a Buddha can truly realize the four wisdom bodhi and attain all the dharmas, so that he has the ability to universalize sentient beings, and completely breaks off the obscuration

Dharma-attachment means that the ten thousand dharmas are not self-delusional, appearing or disappearing with the gathering and dispersion of causes and conditions, and grasping for reality. Know that all the laws are for me, not mine. The Buddha said:

What I say is like a raft of metaphors. The law should be abandoned, let alone illegal. 'If you are on a raft, you must go to shore and abandon the boat.

Therefore, you must insist on completing your homework to avoid slacking off. Rejoice in your merits.

To think that there is something that is the Dharma and to hold on to it is the Dharma.

I don't know the answer, but I admire your diligence!

There is no Amitabha Buddha in the south.

Interpretation of the Dharma.

Buddhist. One of the two types of "self-grasping". For "self-grasping".

It is also known as "dharma ego". It is said that they do not know that the laws arise from causes and conditions, and think that the outside world has the "delusion" of withering and independent and self-existing objective entities. See The Theory of Enlightenment, vol. 1.

Qing Tan Sitong "Renxue" 25: "I am stubborn, but there is still the view of the destiny of the Spring Ridge Cave, and the law is still not broken." ”

The word decomposition of the law of interpretation of the law ǎ embodies the will of the ruling stage, the rules of conduct that the state formulates and promulgates that citizens must abide by: the law. Code.

Judge. Statute. Law.

Decree. Statutory. Law field.

Jurisprudence. Law. Legal blindness.

Symmetry of legal person ("natural person".) Refers to the law established and able to independently participate in civil activities in its own name Interpretation of Zhi Zhi (持) í holds: Zhi Blade.

Whipping. Writing. Mastery:

Ruling. Coaching (刼). Captured, arrested:

Defeated and executed. Persistence: stubbornness.

Determined. Implementation: Execution.

Voucher: Acknowledgment receipt. Tomoye shouts friends :

Friends of the same mind (like-minded friends, referred to as "friends"). Surname.

Symmetry of ego. He also practiced the law and saw the law. Abbreviated as Fa Me, Kana Me.

It is one of the two kinds of self-grasping that should be broken. The essence of all existence (dharma) is regarded as something that is fixed and unchanging, and has substance, which is called dharma; Those who regard the essence of human beings as fixed and non-empty, changeable, and substantial, are called ego. All of the above are delusional opinions.

It is said that the Sarvastivada advocates that people fight and pat the self is not real, but only the Dharma is real, that is, the so-called Dharma self-grasping; Mahayana advocates that all dharmas arise from causes, and that there is no real self-nature, but that there is a dharma self with evil attachments, so it advocates that the dharma has no self and the dharma is empty. Cheng Zhi Zhi Zhi 」

Explanation of ego.

See you and talk about "I'll see you".

Word Breakdown My Interpretation I ǒ Self-proclaimed, self-slippery, also refers to one's own side: we. I'll see (my own opinion).

My generation. We (we). Self.

I'm exhausted. Radical : Ge; Explanation of Persistence Persistence (persistence) íhold:

Grip Posture Blade. Whipping. Writing.

Mastery: Govern. Coaching (刼).

Captured, arrested: defeated and executed. Persistence:

Stubborn. Determined. Implementation:

Execute. Voucher: Acknowledgment receipt.

Friends: Friends of the same mind (like-minded friends, referred to as "Friends"). Surname.

Dharma-grasping, a Buddhist term, is the state of mind after the ignorance of one thought has been broken. After cutting off the ignorance of one thought, if you want to practice and become a Buddha, you will know that there is a dharma.

Dharma-attachment is the failure of the bodhisattvas or arhats of the eight or more places and the Buddhas of the Bizhi to cut off the dust and sand confusion after the ignorance of one thought, and the failure to attain all kinds of wisdom in the Buddha, and the failure to attain the Dharma such as the Ganges sand in the Buddha's supposed evidence, and the generation of dharma-grasping. Dharma-attachment is the state of being cut off from ignorance. After cutting off the ignorance of one thought, if you want to practice and become a Buddha, you will know that there is a dharma.

Those who break the law must first break the self and then the law, and the one who breaks the law is the ultimate Buddha.

Stubbornness, there is a delusion of the real law of doing and not doing anything.

Those who think of the essence of human beings as fixed and unchangeable and have substance are called ego-grasping: those who think of the essence of all existence (dharma) as fixed and unchanging, and things with substance are called dharma-grasping.

The people of the two vehicles, although they break the self-grasping, cannot stop this dharma attachment, and the Mahayana bodhisattvas gradually break it. The first theory of consciousness says: 'By my own law, two obstacles are born.' Bodhicitta says: 'Although the people of the two vehicles have broken their attachments, they still have dharma attachments.

The two-vehicle bodhi only has the intention of contemplating the five aggregates, the twelve me, and the eighteen worlds of self in all vain, and from the fact that I see and grasp; However, it is impossible to contemplate the reality of the dharmas, and it is impossible to contemplate the reality without external dharmas: it is impossible to contemplate the external dharmas that have never been touched or known by one's own conscious mind, and one cannot contemplate that all dharmas are the bare quantities that are manifested by the mind as they come to Tibet, and that all the dharmas are directly and indirectly born from the consciousness of the alayas of the mind;

Since it is attachment to all the dharmas outside the mind that are real, or the six dust dharmas outside the mind that are attached to the reality are touched by the seven transformations, it becomes dharma attachment.

However, the generation of dharma attachment must be due to the distinctiveness of the six dusts, so that the attachment to the six dusts and ten thousand dharmas actually exists, and only then can the dharma attachment be achieved.

The above teachings in the Treatise on Enlightenment and the Narrative make it very clear that the meaning of Dharma attachment is that one has not yet fully understood the state of wisdom that one should attain on the path to Buddhahood. That is, the fact that all the dharmas are bare cognitions of the mind has not yet been fully witnessed, so we mistakenly believe that there are all dharmas outside the mind that can be touched, felt, and known by the conscious mind. As a result, the consciousness of the end is misled by the unreasonable thinking of consciousness, so there are six dusts and ten thousand dharmas outside the attachment mind, so it becomes the dharma attachment.

The emergence and existence of this dharma must be at the same time as the wisdom of the five realms. If there is no wisdom in other realms, the dharma cannot exist, because what the Buddha and Bodhi wisdom testify is all kinds of wisdom, and when all kinds of wisdom are obtained, the dharma can be broken. Therefore, the ultimate state of Dharma cultivation is the state of witnessing all kinds of wisdom in the Buddha land.

However, the realm of the pure Dharma realm of this Buddha land is the full testimony and knowledge of all the seeds of the Dharma of the Three Realms (including the receptivity of the Dharma of the Infinite Action), so they are not out of the realm.

If you want to know these realms of the Buddha land, you must follow the wisdom of the five different realms of the mind, and then you can gradually practice the judgment in the cause and ground, and only then will you stop the Dharma attachment until you are in the Buddha land. However, the eighth consciousness of the bodhisattvas below the level of enlightenment has always only been able to practice the mental factors five times, and there has never been a mental method of the five different realms, so the eighth consciousness does not have the wisdom of the six dusts. However, the existence and operation of the Dharma must have the wisdom of the six dusts in order to correspond;