Master Daxu Lengyan Sutra Lecture 40 The eye is not the eye, the heart is not the heart

Because it's all a false appearance.

The mind mentioned here is the truth, the Buddha nature, the self-nature, the true nature. If you have to cling to having a mind and a Buddha nature, then it's over, and that's called attachment. Why does a mind have so many nouns, the Buddha just wants you to let go, don't cling to something, you are still here to ask, then it is called attachment, when you find the "heart" in your question, then it is called clear mind, become a Buddha.

Letting go is the Dharma. You see, in Mahayana, if we let go of attachment, we will become an arhat, let go of separation is a bodhisattva, let go of your heart and mind and you will become a Buddha, from beginning to end it is to teach you to let go, to put it into nothing, even to let go of it, and you become a Buddha.

The so-called "true face of our parents" in Zen Buddhism is our own nature, our true self, our true self. Our body and mind are false egos. Self-nature is not only one's own true nature, but also the essence of all laws in the universe.

In other words, the universe and oneself arise from this one body, and this realm is indeed not easy to understand.

Just take it literally.

When we look at everything with our eyes, we cannot distinguish between clarity and darkness, and between inside and outside. This seemingly semi-accurate answer was denied by the Buddha one by one.

But the bodhisattvas, including Ananda, didn't understand anything.

By moving his arm, the Buddha asked Ananda to shake his head and look left and right at the light emitted by the Buddha, and finally told the people:

If somebody calls 'shaking' 'dust' and doesn't stop calling 'guest', then you see, even though Ananda's head is shaking, the perception itself does not shake with it, and you see that although my hand is opening and closing, the perception itself does not flow with the scrolls. Why do you want to take the shaking thing as the ontology and the shaking thing as the reality? Then, from the beginning to the end, your heart and mind are born and die with the things that are moving, and thus you lose your true nature, and your actions are reversed.

The loss of one's true nature means that one recognizes other things as one's own, and naturally cannot escape the circulation in this upside-down and reincarnation in the sea of life and death.

It's a big problem, the Buddha has been talking for a long time, and the explanation of the last study is definitely not so good, I hope you understand and understand.

Amitabha.

Seeing light and darkness is out of a discriminating mind, and if you abandon the discriminating mind and become enlightened, the light and dark are born from nature, and you don't need to be attached.

The nature of seeing at the root of the eye is like this, and the nature of hearing and perceiving is all the same. Amitabha.

It is recommended that you go to see Master Chengguan's "Lengyan Sutra Yiguan".

You have to understand this for yourself, you have to see for yourself, what others say is someone else's, and everyone's experience is different.

Seven signs of the heart, eight also identified, in the Lengyan Sutra, Ananda said seven times that the heart is in **:

1. The heart is in the body; Second, the mind is outside the body;

3. The heart is latent in its roots;

Fourth, the heart is between the inner and outer light and dark;

Fifth, the heart is in the place where it meets;

Sixth, the heart is in the root dust;

7. The mind is nowhere to go.

The essence of Buddhism is "dependent arising emptiness", all things in the world are born due to the harmony of conditions, there is life and there is destruction, and the human body is also a matter of course and will die. However, there is another thing that does not arise and die in birth and death—Buddha nature. In the Lengyan Sutra, the Buddha used the gradual aging of the body from the age of three to sixty and the "seeing nature" remained unchanged to illustrate that there is a "Buddha nature" that does not arise and die.

In fact, what the Buddha asked was the true heart, that is, where is the Buddha nature, and the world is polluted separately, and there will be a pure Buddha nature? So Ananda couldn't find it.

Then the Buddha instructed Ananda to use the method of analyzing the dependent arising and harmony of all things in the world, since we see things with our eyes, we can discard the eight components of light and dark, congestion, emptiness, and purification, and one by one, and there is also a non-discardable insight (one-sixth of the Buddha-nature), which is our true heart.

In the Lengyan Sutra, Ananda said seven times that the heart is in **:

1. The heart is in the body;

Second, the mind is outside the body; 3. The heart is latent in its roots;

Fourth, the heart is between the inner and outer light and dark;

Fifth, the heart is in the place where it meets;

Sixth, the heart is in the root dust;

7. The mind is nowhere to go.

The Lengyan Sutra includes: Order, Three Enlightenments, Ten Manifestations, Dissection of Delusion and Truth, Four Branches, Seven Circles, Elimination of Confusion, Untying Knots from the Roots, Twenty-five Sacred Circle Chapters, Four Pure Teachings, Lengyan Mantra, Twelve Types of Students, Successive Cultivation, Seven Pleasures, and Fifty Yin Demons.

To put it simply, the mind is in seven places, all seven are there, so you can't.

Hold on to where it is. If you are attached, you are wrong, and if you are attached to the seven places, then you are wrong again. The mind is everywhere, and the mind is everywhere, and it is called to be separated from all aspects and all dharmas.

For example, what you can think of, hear, see, say or something is your mind, which is formless and formless, and this is the nature of seeing. What you think, hear, see, feel, or something is also your heart, he is all-encompassing, this is ten thousand laws and ten thousand phases, there is a saying in the Lengyan Sutra that if the tree is not me, how can the cloud see the tree, so sex and phase are your heart.

For example, sex is the you who can dream, and your appearance is your dream. All is yourself, all your heart, no one else.

If you cling to this heart as your heart, the seven signs of the mind are breaking your attachment, don't you know that this heart is delusional?

The real thing, you can find it, you can't find it at all, it ** really exists?

It's just a delusion that exists due to the harmony of karma, and the mind that clings to this vanity as one's own will inevitably flow with karma.

"All sentient beings in the land of you, certain kinds of minds, come to know. Why, if we say that all minds are non-minds, it is called minds. Therefore, the mind of the past is unattainable, the present mind is unattainable, and the future mind is unattainable. —Vajra Prajnaparamita Sutra

Actually, I don't understand why the awareness of the Lengyan Sutra is not in the mind, the eyes see the "color", and then the mind becomes a form, isn't it? Then I saw your answers, and I thought of this passage from the Diamond Sutra, as above.

Patriarch Yuan Ying's "Lecture Notes on the Lengyan Sutra" is the best, Patriarch Yuan Ying retreated, wrote a note for each question he found and pasted it on the wall, and it was all pasted all over. After that, it took ten years to tear off one after each realization, and it took ten years to tear them all up, so Master Yuan Ying was known as a unique step. This book is called a handout, and it is a textbook second only to the scriptures, and it has a high position.