The introduction of Hinayana Buddhism is to see the Tao at first. As the book Agama says, all sentient beings cover people with five yin, which makes people unable to see the Tao [1]. Therefore, to learn Hinayana Buddhism, you must first see the Tao (see me), and then you can cure your troubles-I hold on to it, and you will achieve four fruits.

The reason why the Five Yin is called Yin is precisely because these five laws (color, acceptance, thinking, action and knowledge) will cover the wisdom of liberation and reality of all beings and make them fall into these five laws, so it is called Five Yin. However, ignorance of the impermanence of the five elements is the main reason why all beings can't obtain evidence and get rid of fruit in reincarnation, and ignorance in Buddhism means that they can't know the content of the five elements and know the variation and impermanence of the five elements truthfully [2].

Therefore, if you can't understand the impermanence of the eighteen realms and five yin, you are ignorant. Because we don't know the falsehood of the five yin, we have greed for love, which is the ignorance that Ahan freed from. But there is no mention of Mahayana ignorance, because for Arhat, there is no need to demonstrate Nirvana (the reality of Buddhism).

Today, quoting classics, let the public understand ignorance, detailed connotation and the premise of two-way liberation, and let all related scholars witness the most basic fruit of liberation-the first fruit.

Za Agama Volume 1256: If so, I heard that ... Sharifutsu replied: Ignorance means ignorance, and ignorance means ignorance. Why don't you know? Said color impermanence, color impermanence is not true; Color erasure method, color erasure method truthfully do not know; Color life and death method, color life and death method truthfully don't know. Receiving, thinking, doing, knowing, thinking is impermanent and I don't know according to the facts; Knowing the law, knowing the law is not true; Knowing the law of birth and death, knowing the law of birth and death is not true. Mahagi Hiro! I don't know, I can't see, I don't know, I don't know, I don't know, I don't know, I don't know, I don't know. People who do this, whether famous or not. Ask again: Sharifutsu! The so-called Ming, what is the cloud? Who knows this? Sharifutsu said: Mahagi Hiro! The so-called knower is known, and the knower is famous. Ask again: What do you know? It is said that knowing color is impermanent, and knowing color impermanence is true; Color erasure method, color erasure method truthfully know; Color life and death method, color life and death method truthfully know; Accept, think, act and know, and realize the impermanence of thought; Know the method of erasing, and know the method of erasing truthfully; Know the law of birth and death, and know the law of birth and death truthfully. Guhilo! In these five shades, I understand the truth, see the light and feel infinite wisdom. It's called Ming. The people who realize this method are well known.

This is said not only in this passage, but also in Za agama Volume 10, 257 and 258. It can be seen that the so-called ignorance in the second-multiplication bodhi means that we don't know all the contents of the five-yin and eighteen-realm method. We are bitter and empty about the impermanence of the Yin realm (five Yin, twelve places and eighteen realms), so we have no self, so we can't truly understand it. We mistakenly think that one of them is not taken by the method of five yin and eighteen realms, but that it is the method of immortality, and it becomes nothing in the way of liberation. If we can get rid of this ignorance, we will get rid of three binding knots at the same time and get the initial results. However, if we only determine the impermanence of the five yin and eighteen realms, we will be afraid of falling into the void at home and abroad. We should also believe in Buddhism, and believe that after the extinction of the five yin and eighteen realms, there is still a method of harmony, which will last forever. Today, we will take this opportunity to destroy public ignorance:

The sutra of China, Volume 54:

The monk asked again, Buddha! Why is there terror in the cloud? Buddha made a promise: Monk, if you see it, say: ["He" or the past doesn't exist, I can't] If you see it, say it, worried and tired, crying and crying, crazy, monk! If it is, it will be horrible inside!

The monk sighed at the Buddha and asked, Buddha! Quite a reason, there is no terror in it? The Buddha replied: Yes! The monk asked again, Buddha! Why is there no fear of cloth in the cloud? Buddha said: Monk, look, let's say: ["Yes" or nothing in the past, I can't] Look, let's say that he is not worried, tired, crying, chest-crushing or crazy. Monks! If there is, there is no fear of cloth inside!

The monk sighed at the Buddha and asked, Buddha! There are quite a few reasons and fears, and the Buddha replied: Yes. The monk asked again, Buddha! Why is there terror from the outside? The Buddha replied: monks, if you see it, say: ["This" is God, this is the world, and this is me. I think there will be an afterlife. ] there, so see, so say; Or when the Tathagata comes, or when the Tathagata disciples are smart and wise, they speak well and reach wisdom; Peter, either Tathagata or Tathagata's disciple. Put an end to all self-talk: stop leaking, stop what I do, and stop what I do. Peter, or Tathagata or Tathagata disciple, ends all his stories, gives up all the leaks, all me and everything I have done; When I took out the old saying, I was worried and tired, crying and crying, and I was almost crazy, so I said, "I'm broken, it's gone." ] So what? The so-called long night is not cute, coke, missing; When a monk does too much, he is worried, tired and crying, and he becomes crazy. Monks! If there is terror from outside!

(Note: Five Yin is external law, while internal knowledge is internal law. If the fear of extra-legal five yin is completely eliminated, it will become a state of extinction, and there will be terror in my heart. )

The monk sighed at the Buddha and asked, Buddha! Quite a reason, no terror, right? The Buddha replied: Yes. The monk asked again, Buddha! Why is there no terror outside the cloud? Buddha said, "this" is not so much a god, "this" is the world, "this" is me, and there must be an afterlife. ] It's better to say it than to see it; Or when the Tathagata comes, or when the Tathagata disciples are smart and wise, they speak well and reach wisdom; Peter, either Tathagata or Tathagata's disciple. Put an end to all self-talk: stop leaking, stop what I do, and stop what I do. Peter, or Tathagata or Tathagata disciple, ends all his stories, gives up all the leaks, all me and everything I have done; When you end the old saying, you should say, "I'm broken, not anymore." ] So what? The so-called long night is lovely and coke is considerate; When a monk does more than that, he will not worry, be tired, cry, tremble or be crazy. Monks! If so, there will be no terror outside!

Without some wisdom, this passage is absolutely incomprehensible, or a misunderstanding of the true meaning of the Buddha. Here, the gist of this passage is pointed out first: the "comparison" mentioned earlier in this passage refers to the imaginary immortal spirit. The spirit of permanent residence is the knowledge of being born, which refers to the law that is not illegal, permanent, cool and constant. The Buddha called him [I], which is different from the birth and death of the five yin and eighteen realms. Then the "this" mentioned in the scripture means that an ordinary monk mistakenly thinks that one or several teachings in the five yin and eighteen realms are non-illegal and permanent teachings, rather than the real permanent [spirit, I], and the "other" mentioned at the end of this scripture is the permanent teachings. Then, by showing the previous verse next to this verse, we can know that the Buddha has said the idea of "being" in Agama:

Volume 54 of China-Arab Classics: Repeatedly, there are six points. What is a six-person cloud? Monks, all colors, past, future, present, internal or external, fine or rough, wonderful or bad, near or far; "I don't have everything, I don't have everything", I'm not a god; If you are so smart, you will know that this is true. All senses (yin), all thoughts (yin), all these, see [if I have nothing, I have nothing; I should be nothing, nothing; Everything there (feeling, thinking) is not mine. I am neither there nor God. If you are smart, you will know that this is true. All these things, if what I see and know (knowing Yin and acting Yin), what I lose, from this world to that world, from there to this world, "Everything is not mine, I am not there", I am not a god. If you are so smart, you will know that this is true. All "this" means that this is God, this is the world and this is me; "I" should be present, unchangeable and unchangeable in future generations; An unchangeable and indelible method; "I have nothing, nothing", and I am not a god; If you are so smart, you will know that this is true.

From this passage, it is clearly disproved that there is no self because of the impermanence of the five yin, and at the same time, it has been expressed that there is a truth that the law of permanent residence and the empty origin coexist with the five yin, because the five yin is not mine and I am not the five yin, which clearly shows that there is a "real existence" that coexists with the five yin. To put it bluntly, this classic is simply a Mahayana classic, just because it is assembled by people from the second road. The significance of Mahayana is long gone, but it is only used to protect the second Bodhi and prevent scholars from falling into judgment. Therefore, at the end of this sutra, the Buddha said: The Tathagata is liberated, because there are Tiro, Heaven, Ishaye, Brahma and his family, and he cannot rely on the knowledge of the Tathagata. The Tathagata is cold and is not disturbed by heat. The Tathagata is the same. If I say this, Saman and Brahma have wrongly slandered me, and their words are untrue: [Saman Gotama, I have nothing to offer].

In this scripture, the Buddha even explicitly said: Brahma, who created all sentient beings and things, is actually the self-mind of this self; Therefore, the self-mind is what you call Brahma, who created all beings and everything.

And this true knowledge, I, Tathagata, is pure, so he is the real Brahma, because he is neither bored nor hot, so he is cold. It can be seen that it is very difficult to prove a "Tathagata" individual, even an arhat, and certainly not an outsider.

Finally, to sum up the above, in addition to the contents of the five yin, the impermanence of the five yin must be known truthfully, as shown in the previous scripture: after the monks destroyed the persistence of the five yin and eighteen realms, there was no terror inside, and there was no terror outside, because they knew that there was an endless law after the five yin and eighteen realms were destroyed. This is also the Meiji that must be established in the two-way solution method. Otherwise, the ignorant are fearless, and it will certainly lead to the inability to really break my opinion.

Therefore, at the end of the school, I would like to appeal to the public, especially to the people in the Buddhist community who are studying Buddhism in Nandu in China, to put forward a very sincere revelation:

First, if you don't have the ability to know all the connotations of the five yin and eighteen realms,

Second, if there is no illusory wisdom to see everything in the five yin and eighteen realms,

Third: if there is no wisdom to know yourself, or there is an eternal entity heart behind the impermanence of the five yin and eighteen realms, it will certainly be impossible to leave my perception, or even my persistence.

The above three points, that is, I can't break the ignorance, will be shown at the end of today. I hope that the public can think deeply from this aspect, and if they look at behavior as they see it, they will certainly launch an insight, judge my opinion, make three knots, obtain evidence twice, take advantage of the initial results, and abolish the merits and demerits. With this epiphany, I entered the Hinayana Temple and got four fruits.

[1] Buddhist Buddhist Buddhist scriptures of Brahma Abba Volume I: What are the five yin? One, color, two, pain, three, thinking, four, line, five, knowledge. These five answers make people unable to see the Tao.

[2] "Za Agama" Volume 8 203: Buddha tells monks: Listen attentively, think well and speak for you. Monks! How can the cloud be broken, even without its influence? The so-called ignorance. If you leave your desire, be born tomorrow and gain wisdom, you can remember from yourself that my life is over, my Brahma is standing, what I have done has been completed, and I know that I am not affected by the future ... I am impermanent in my eyes: if you look at my color, my eyes touch mine. Eye contact is caused by karma. If you are bitter, if you are happy, if you are not bitter and unhappy, you are also observing impermanence. The same is true of ears, nose, tongue and body. Monks! If you know, if you see ignorance, you will be born tomorrow.