The Dharma Seal is also translated as Dharma Root, Root and End, Uttana, etc. Dharma refers to the Buddha's teachings, and the seal is a metaphor for the seal that verifies the authenticity of the Buddha's teachings. Anything that conforms to the Dharma Seal is considered Buddhist teachings; anything that does not is not Buddhist teachings. There are distinctions between the Three Dharma Seals, Four Dharma Seals, Five Dharma Seals, and One Dharma Seal. ① Three Dharma Seals: Impermanence of all phenomena; non-self of all phenomena; Nirvana is peace. These are found in later Hinayana sutras, Vinaya, and Abhidharma, and Mahayana sutras and Abhidharma. ② Four Dharma Seals: Adding the suffering of all phenomena to the Three Dharma Seals. Found in the *Ekottara Agama*. ③ Five Dharma Seals: Adding emptiness of all phenomena to the Four Dharma Seals. Found in the *Vimalakirti Sutra*. ④ One Dharma Seal: The Seal of Reality. Reality is Suchness, the nature of reality.
The guide points out that the true nature of reality is fundamental. The true nature of reality is the mind of true reality, which is free from all false appearances. The true nature of reality is the real mind, not the false mind.
There are three principles of reality: the first is formlessness, which refers to its essence, which is real and true, without all kinds of differences, illusions of birth and death. It is the equal oneness that is neither born nor dies, neither moving nor shaking, which is the principle of truth.
Secondly, all phenomena are not without phenomena. The true nature of reality, though empty and devoid of anything, manifests in countless ways according to conditions. Every phenomenon is part of reality; this is the principle of "everything is true, every dharma is real." This encompasses the four noble truths and the six ordinary truths, the causes and effects of delusion and enlightenment, and all phenomena and appearances—these are the principles of conventional truth.
The third aspect is the true nature of reality, which is both formless and yet not without form. This true nature is unchanging yet adaptable to conditions. Just as all forms manifest according to conditions, its essence is empty, devoid of any form. Just as it is empty, it is yet not empty, possessing wondrous existence. Just as all forms manifest according to conditions, it is yet not truly existent; its essence is emptiness. This is the principle that emptiness does not hinder wondrous existence, and wondrous existence does not hinder emptiness. This principle of emptiness and wondrous existence is like a mirror reflecting things. The mirror itself is empty, yet it can manifest various colors like blue, yellow, red, and white according to conditions. Although the mirror displays various colors, it is inherently empty. However, the colors reflected in the mirror, if said to have a definite color, are yet not truly existent; if said to have no definite color, are yet not truly empty. The later *Avatamsaka Sutra* says: "One is immeasurable, immeasurable is one; the small manifests the large, the large manifests the small." This is the meaning of this.
Jieyin was indeed the most famous "Amitabha Buddha" in later generations. He had exceptionally high aptitude and understanding. In terms of Buddhist teachings, he was far superior to Xuantian. At least Jieyin could clearly explain what it was, while Xuantian only knew what it was but not why it was so.
When sages preach, it is always about great karmic connections. Although there are not many people in the Pure Land of Ultimate Bliss, there are quite a few people there when it was first established, as well as those who were later smuggled in by Zhunti. However, compared to the Eastern sects, they are far inferior. Perhaps those who are truly from the Pure Land of Ultimate Bliss have an exceptionally high level of understanding of Buddhism. As Jieyin and Zhunti preached, the disciples below also gained many insights. Xuantian thought to himself: Could it be that Jieyin and the others are planning to give their disciples some benefits?
However, Xuan Tian was able to become a saint, so he naturally had his own unique qualities. His comprehension was no less than that of Jie Yin, and perhaps even higher. He didn't understand Buddhism before because there was no one to guide him. Now, after Jie Yin's explanation, he was touched and things he didn't understand before became clear. He was very happy.
At that moment, Xuan Tian also talked about the other Buddhist sites he had seen.
The Four Noble Truths are: (1) The Truth of Suffering, which refers to the cycle of birth and death in the three realms and six paths, filled with suffering and afflictions. (2) The Truth of the Origin of Suffering: The origin of suffering refers to the root of suffering of sentient beings. It means that all sentient beings, due to greed, ignorance, and delusion, create various karmic causes, thereby attracting the suffering of future birth and death. Fundamentally, the root of suffering of sentient beings lies in ignorance, that is, ignorance of the truth of Buddhism and the true nature of the universe and life; it is because of ignorance that sentient beings are in the midst of afflictions such as greed, ignorance, delusion, pride, doubt, and wrong views, thus creating various evil karmas; it is because of creating various evil karmas that sentient beings will suffer various karmic retributions in the future. Thus, they repeatedly create and suffer, endlessly reincarnating. (3) The Truth of the Cessation of Suffering: refers to the cessation of suffering. The cessation of the afflictions and karmic causes of the three realms and the karmic retribution of birth and death, reaching the state of Nirvana, is called cessation. (4) The Truth of the Path to Nirvana: refers to the path to Nirvana, mainly the Eightfold Path. Buddhism believes that by practicing according to the Dharma, one can escape the cycle of birth and death and reach the state of Nirvana.
Sixty-seven: The Western Dharma Discourse of the Mysterious Heaven (Part Two)
The Eightfold Path consists of: (1) Right View: Correct understanding, free from all nihilistic and permanent views. (2) Right Thought: Correct thinking, free from all subjective discrimination and delusional thoughts. (3) Right Speech: Correct speech, that is, not lying, not speaking arrogantly, not speaking harshly, not speaking slanderously, not speaking frivolously, not speaking violently, and staying away from all idle talk. (4) Right Action: Correct conduct, that is, not killing, not stealing, not committing adultery, etc., refraining from all evil and doing all good. (5) Right Livelihood: Correct way of life, that is, staying away from all improper occupations and ways of making a living, such as gambling, prostitution, fortune telling, divination, etc. (6) Right Effort: Correct effort, turning away from evil and doing good, diligently practicing, and not being lazy. (7) Right Mindfulness: Correct mindfulness, that is, remembering the Dharma, not forgetting the truth of Buddhism, and constantly reminding oneself. (8) Right concentration: Correct meditation is to focus on one object, be quiet in body and mind, stay away from the scattered mind, use Buddhist wisdom to contemplate the principles of things, and gain enlightenment in life.
The Twelve Links of Dependent Origination are: ignorance, volitional action, consciousness, name and form, the six sense organs, contact, feeling, craving, clinging, becoming, birth, old age and death. (1) Ignorance conditions volitional action: Ignorance refers to the state of ignorance of sentient beings regarding the truth of Buddhism and the true nature of the universe and human life. It is precisely because of ignorance that volitional action arises, that is, blind impulse, or volitional activity.
2) Consciousness arising from action: Because of volitional activity, consciousness arises. Consciousness refers to mental activity, specifically the initial consciousness that arises after being born according to volitional activity.
This chapter is not finished, please click the next page to continue reading!
Continue read on readnovelmtl.com
