According to the Yogi’s theory, this section breaks down the third of the Sixteen Extraordinary Ways, and goes to the second part of the theory of “coming to reality”.
This part begins with a further “explanation of obstacles” on the basis of the previous part of “showing the fault” – that is, after the other side raises more complex questions and explains them in the form of self questioning and self answering, they will again challenge and criticize.
In the last part, the author gives a direct introduction to the three generations of dharma, and establishes the three generations with a more intuitive method.
What should be refuted here is the view that everything has a part.
The gray font should be the end of the previous article.
Sorry for the mistake in proofreading! Chapter 37 There are three parts of the three places: the future to the present, the present to the past, and the fault to know.
That is to say, such are the causes and reasons mentioned above.
It is not reasonable to say that the past and the future are different.
It is difficult to say if the past and the future are nonexistent, why can the clouds change without knowing? If there is no reason to speak, but there is a sense of change, why don’t clouds violate the rules? If we say that everything is owned, we call it twelve.
I ask you now and answer as you like.
The world takes no sense, why not? If you can’t afford it, you can take me away.
The rabbit horn and the stone daughter should all have no sense, and this should not be ignored.
And the Bhagavan said that all of us have no flattery.
As I said, when we are practicing, if we know something, it should not be true.
What do you mean if you speak.
The reason for taking non consciousness is to act or not act? If you do something, it should not be reasonable to do something without feeling.
If you want to be a non doer, what do you want? The reason why there is no sense of action is that fate has something to do, and why fate has nothing to do? If the fate has something to change, there should be no reason to feel that the fate has something to change.
If there is no turning of fate, there should be no reason.
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra14/T30n1579.pdf And although all beings are twelve, it is true that there are laws and secrets that mean there are phases, but there is no secret that there are no phases.
So what? If there is a phase method that can hold the phase, and if there is no phase method that can hold the non phase, then both are called dharma and both are called have.
If they are different from this, all practitioners only know what is, and they do not know what is.
They should not know the law from the nirvana, and should not be reasonable.
And although it is said that there is past karma, so karma can be felt by all sentient beings with or without damage.
This is also in accordance with that habit, and the secret intention hypothesis is there.
It means that there was once a pure and impure karma in all kinds of behaviors.
If it was born as if it were destroyed, it is a custom to change from one behavior to another because it is superior to the other.
Therefore, do you like fruits.
Therefore, I have no faults, and you should not reply to the truth that words have the past, colors have the future, colors have the present, colors are like this and even know you.
This is also in accordance with the three lines of the phase, dense meaning, said that because of the phase from phase fruit phase.
There is a future in accordance with the former, a present in accordance with the former, and a past in accordance with the latter, so there is no fault, http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra14/T30n1579.pdf It should be known that there are twelve kinds of appearances in the future.
The two bodies have no phase.
Third, we should wait for the common destiny.
4.
Existing species.
Five can create dharma.
Six, you can’t make laws.
Seven, no heterochromatic phase.
Eight not born pure appearance.
9.
Phase can be obtained.
Ten should not seek phase.
XI The phase shall be observed.
Twelve should not observe the phase.
When we know that there are also twelve kinds of forms, which are revealed by one fruit.
The two bodies are already formed.
Three people meet each other.
4.
Existing species.
May Day Moment Phase.
Six non rebirth phases.
7.
Miscellaneous dye appearance.
8.
Present a clean face.
Nine happy faces.
Don’t be happy.
XI The phase shall be observed.
Twelve should not observe the phase.
We should know that there were also twelve kinds of forms in the past, one of which was due to the other.
Two degrees of edge phase.
The three have achieved fruitfulness.
The tetrad is out of shape.
5.
extinct species.
Six non rebirth phases.
7.
Quiet miscellaneous dyeing.
8.
Quietness and quietness.
9.
Be attached to each other.
Ten should not care about each other.
XI The phase shall be observed.
Twelve should not observe the phase.
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra14/T30n1579.pdf The speaker of this paragraph is a Buddhist disciple who is a commentator of Lai Shi You.
This part has been omitted before: you said I was guilty, but I can’t agree with you.
I still have some questions to ask you.
The word “if the past”…
refers to the twelve parts of the note where the external Tao actually raises two questions: 1.
“There is no reason but there is awareness”.
The core of this question is that there is no difference between the first five knowledge, only knowledge.
That is to say, it is impossible to rely on the past and the future.
Even if it is due to the present method, it is still impossible to separate the present.
But because there must be a way to distinguish, if the past and the future are empty, we can’t afford to separate.
2.
The core of the problem of “violating the holy religion” is twelve points, which originated from the sixth knowledge.
Since the sixth knowledge can be based on the past and the future, it can be used to distinguish between the past and the future.
The Buddha disciples who hold the theory of coming, being and being prove that the Buddha said, “All beings are twelve places”, that is, there are twelve places in the past and in the future, then there are three times of being.
The solution is that you said that the past and the future are nothing.
When you think about the past and the future, why should you separate your mind? It should be said that the heart cannot be born.
Therefore, it is unreasonable for you to say that consciousness can be separated from perception and perception by reason of non existence.
This statement goes against Shizun’s teachings.
How to know? Buddha said that “all who have are twelve”, that is, there are twelve in the past and future.
The reason for three generations of constant discrimination.
In the world, I take no sense.
Why can’t I? Note the sense of non existence, that is, the judgment of existence or non existence.
People who understand the world are born or not born according to the difference between being and not being.
The word is also called Bhagavan…
It should not be reasonable to note that it refers to psychological activities, that is, mental activities in the world..
