Seven treasures: There is a similar record in the Diamond Sutra. Among all Buddhists in China, the first five of the Buddhist seven treasures are affirmative: gold, silver, colored glaze, clam *a mollusk*, agate; The latter two are said to be crystal, some said to be amber, and glass.
Five aggregates: 1. Five aggregates:
When we recite Buddhist scriptures, we often hear the five aggregates. The "Prajna Paramita Heart Sutra" says: "Avalokitesvara Bodhisattva,
After practicing deep Prajnaparamita for a long time, I saw that the "five aggregates" are all empty, and I can survive all the hardships..."The so-called "aggregate" is translated from
(Skanbha), the old translation is Yin or Zhong. The meaning is accumulation, and the five aggregates are five kinds of aggregation. The so-called:
(1) Color aggregate: the accumulation of matter. The form aggregate includes inner color and outer color. The inner color is: eyes, ears, nose,
Tongue, body-the five sense organs: the root body (body) on which we rely for life; the outer color is: color, sound,
Smell, taste, touch - the five realms: the known external realms, these are included in the five aggregates.
(2) The aggregate of feeling means receiving and accepting. The feeling of accepting good times and bad times can be divided into physical feelings and
mental feelings. Physical feelings are caused by the five roots and five realms, and they have three kinds of feelings: pain, joy, and equanimity (neither pain nor joy); mental feelings are caused by the mind roots, and include worry and joy. Inherent feelings have five qualities: suffering, happiness, equanimity, worry, and joy.
(3) Perception aggregate: The mind clings to images in the known environment. When seeing, hearing, or touching something, one will recognize that the object has a certain appearance, and then give it a name and develop the mentality to recognize it.
(4) Action Aggregate: "Exercise" means creation. Action Aggregate drives the mind to perform various karma. The actions are good, evil and unrecorded.
This kind of psychology is called the mental state, also known as the mental state.
(5) Consciousness aggregate: Buddhism’s explanation of the consciousness aggregate is divided into Mahayana and Hinayana. Here it is explained based on the classification of Mahayana.
It is said: Consciousness aggregate is divided into eight consciousnesses. , which can be divided into three categories: one is the mind, which collects all dharmas and can give rise to all kinds of dharmas. This refers to the eighth consciousness - alaya consciousness. The two are the mind, which is always thinking about me
-manas consciousness. Since we have a mind, it is always attached to a "I", which is called mind.
The three are consciousness, which distinguishes the external realm; the mind that can perceive the external realm is called consciousness. Sometimes,
The heart, mind, and consciousness are collectively called the heart, also called the consciousness aggregate; consciousness can know the external environment, so it is the knowing heart,
Because it drives other things The mind is dominated by it, so it is called the king of mind, and the thoughts that arise with it are called mental states.
The five aggregates include five types of dharmas: form, feeling, thinking, action, and consciousness. Each of them is combined into one set. They are all caused by causes and conditions.
They are continuous. The birth and death of five aggregates, so the five aggregates mean five different aggregations. The five aggregates are also translated as
The five masses or the five yins. "Five Publics" means five kinds of numerous laws gathered together; "Five Yin" means five kinds of laws covering our wisdom. The Buddha explained the Five Aggregates for the sentient beings with strong faculties; for the sentient beings with less wisdom, the Buddha explained the Twelve Bases and Eighteen Realms for them.
2. The meaning of sentient beings:
The five aggregates constitute the self of life. There are many lives active in the world. Buddhism divides these lives into heartless lives
and sentient life.
(1) Heartless life: There are physiological phenomena, no mental activities, and no ego, which is called heartless life.
It seems that plants and cells that rely on our bodies to live are all heartless lives.
(2) Sentient life: It has physical activities and mental activities, and is attached to me, loves me, and loves the me that others are attached to. Only such a sentient life is qualified. Called sentient beings.
The Buddha said that all living beings are aggregates of name and form. This name and form are roughly divided into five types of aggregates - the five aggregates.
(1) Name: Our spiritual activity is invisible, but we know its existence only by name, so it is called
name. Since this name is our heart, it can be divided into heart, mind, consciousness or eight consciousnesses.
(2) Color: Physiological activities, which are visible in color and belong to matter. The color in the five aggregates mainly refers to our body - the body root. Therefore, name and form are mind and color, and mind and color constitute our body and mental activities.
Abbreviated table of the three and five aggregates:
[Color] - Material Dharma - Material activity
[Feeling]
< p>Five aggregates: -[Thinking]--Mind Dharma][Conduct]--Spiritual activities
[Consciousness]---King of Heart]
4. Discuss the five aggregates in detail:
(1) Color aggregate:
The meaning of color aggregate: color has material obstacles and occupies a certain space. will go bad. Color refers to all matter and all material activities.
For example: Minerals are substances, so they definitely belong to the form aggregate; but
Sound is not a substance, but a phenomenon vibrated by matter, so it also belongs to the form aggregate.
The ancient Indians divided the matter in the world into four properties, called the four elements. Color is created from the four major species, and all matter has the four major species. The so-called four elements are: first, the earth element - the element of hardness; second, the water element -
- the element of fluidity and moisture; third, the fire element - the element of heat and warmth; Fourth, the element of wind - the element of lightness and flow
nature. From the perspective of modern science, these four elements refer to the three states of matter and the energy of heat: earth element - the solid state of matter; water element - the liquid state of matter; fire element - heat The energy; wind element - the gas state of matter. Therefore, the four elements do not refer to earth, water, fire, and wind. They refer to the four properties of matter, which are represented by earth, water, fire, and wind. According to economics, every object has four elements. For example, sea water has the major element of water, the element of earth, the element of fire, and the element of wind. If sea water is heated, its fire power increases. Another example is a stone.
It has a lot of earth, a lot of water, a lot of fire, and a little bit of wind. If the stone is cold, the fire will be greater; if the stone is hot, the fire will be greater.
Buddhism’s classification of matter pays more attention to intuitive analysis. When our senses come into contact with matter, we understand it directly
rather than using various instruments like studying physics and chemistry. Come and study, discover and understand what elements are contained in it. Buddhism does not pay much attention to these. It focuses on guiding us to understand the relationship between matter and mind.
So Buddhism uses material activities and spiritual activities to make a very special point in the interaction between mind and environment.
Other classification methods divide color into inner color and outer color. The inner color includes five types: eyes, ears, nose, tongue and body;
The outer color includes color, sound, fragrance, The five kinds of taste and touch are collectively called the five pairs of colors.
Perception caused by inner color and outer color
Eye base---color dust---eyes see color
Ear base--- - Dust - the ears hear the sound
The root of the nose - fragrant dust - the nose smells the fragrance
The tongue - - - Taste dust - the tongue licks the taste
The body root - touches the dust - the body touches things
Speaking of the five pairs of colors, then Let's talk about "roots". We often say that the six roots are pure and the six roots are impure. So what do the six roots mean? Eyes, ears, nose, tongue, body and mind are called six sense organs. The objects faced by the six roots are called six objects, which are
color, sound, smell, taste, touch and law. Among them, part of the mind root and the Dharma-dust belong to the mind. Since the Dharma-dust can be divided into two parts: one, the mind; the other, the material - the color taken by the place of the Dharma. In Buddhism, matter (materiality) is divided into five pairs of colors and the colors taken at the place of origin, totaling eleven types.
(2) Feeling aggregate:
"Feeling" is the state of the mind that accepts the object. The inner mind receives and accepts the external environment, and a kind of mind
arises, which will produce three different feelings for the favorable and unfavorable external environment, namely suffering, happiness, and equanimity (neither suffering nor happiness).
It is called the three feelings.
(1) Suffering: Accepting adversity, physical and mental pressure, too strong stimulation, physical and mental pain.
(2) Pleasure: Accepting favorable circumstances, the circumstances we like, and feeling happy physically and mentally.
(3) Equanimity: Accepting the state of moderation, the body and mind are in a state of neither pain nor happiness.
⑴. The source of feeling: Everything we ordinary people feel and know comes from the six roots.
1. Feelings arising from the eye faculties - the eyes see the brightness and darkness of colors, not things, they see light (
The light reflected by the colors on the surface of objects) . It's like when you watch a movie, what you see is light, and the light tells you that there is a "Bruce Lee" in the movie, but what you see is light, and you cannot see "Bruce Lee." By the same token,
Now that everyone is sitting in the Great Compassion Hall, what they see is the color (that is, the light) of the Buddha statue, not the Buddha statue. Eyes
The eyes have three feelings about colors. For example, if light is very irritating and it shines directly into your eyes, you don’t have to think about it.
Your eyes will close immediately. Your eyes are suffering at that time. ; If the light at that time is very soft and comfortable to look at, then
your eyes are happy; if the light has no effect and you don’t feel anything, your eyes are not suffering at this time
p>
In unhappy feeling (neutral feeling). Different living beings have different preferences for colors. When they encounter the light they like, they will feel happy. Human beings like soft cyan and blue, which are very comfortable for the eyes. If the color is very dark, , eyes
If you can’t see clearly, it will be very hard. Similarly, when we see strong light, our eyes feel stinging, and our eyes are suffering at that time.
2. Feelings arising from the ears - the ears listen to the pitch of the tone and the volume of the sound.
If the pitch is too high or the volume
is too loud, it will not be able to bear it and will suffer to death; the ears will enjoy hearing the harmonious sounds; if there is no sound, the ears will be in a state of discomfort. The state of being unhappy or unhappy.
3. Feelings arising from the root of the nose - the nose smells fragrance and odor, and fragrance and odor are divided into strong and light.
If the smell is very strong, when we smell it, the nose will be blocked, and it will complain that it cannot stand it - it is bitter. If it smells good, the nose will be very comfortable and it will suffer. happy.
4. Feelings arising from the base of the tongue - when the tongue licks the taste, three kinds of feelings, namely bitterness, joy and equanimity, will arise.
5. Feelings arising from the body roots - when the body comes into contact with things, the three feelings of suffering, happiness and equanimity will also arise.
6. Feelings arising from the mind - what the mind knows is our dharma object, that is, the mind. In our hearts we think:
Do, re, mi, fa, so, or we think: one, two, three, four, five. This is our mind.
How will our consciousness feel about these dharmas? Will it be hard if we say: one, two, three, four, five?
No, if you recite it from morning to night, the "meaning" will be unbearable and feel very hard; the things we can't do,
the reasons that we can't figure out, will be twisted. Even if you try your best and still can't figure it out, then your "meaning" will be very painful. If we don't let the mind
have thoughts, it will feel bored and miserable. If we let it move a little, it will feel happy. These are feelings derived from the
six sense organs. They occur at the moment when the mind and the environment are in contact. Once the contact between the mind and the environment is over, it ceases to
exist. For example, if I shine a light on your eyes now, they will be stimulated and suffer. If you turn off the light, the suffering will disappear.
We also have ideological worries and joys. Worrying means worrying about various things; joy means feeling happy about things. Feelings of sadness and joy are one thought after another. They arise from the continuum of mind and heart and do not come from the six
roots. For example, if you think of a happy thing and you feel happy inside, this is love. Suffering, happiness, and equanimity
The three feelings are the feelings arising from the six roots "after contact with the external environment" and plus troubles, so worry and joy are troubles, pain,
Happiness, and equanimity Not an annoyance.
The form aggregate has a shape. It can be seen that it is very important. It is natural to be included in the five aggregates. What about the feeling aggregate?
The reason why it is also included in the five aggregates is because our six roots are in contact with the six objects all the time, including the eyes, ears, nose, tongue, body, and thoughts. In the role of feeling. For example, if you sit here and your buttocks sit on the seat cushion, you will feel the pain
; if your skin touches the air, you will feel the pain if the air is hotter or colder; if you listen to my words with your ears, you will feel the pain from the loudspeaker
You are also experiencing the sound that is emitted; when you look at the light emitted by the projector, you are also feeling it.
At that time, the eyes and ears were suffering and receiving pleasure, so our six sense organs were suffering and receiving pleasure all the time
and its function never stopped. We feel it as soon as we wake up, even in our sleep.
Because ordinary people are unaware of the effect of this feeling, but the Buddha realized that the effect of this feeling is very powerful, and it never stops for a moment, as long as you know something is happening. , when the mind is moving, feelings are acting. This feeling is very important, so it is included in the five aggregates and occupies an important position.
The feeling aggregate is a collection of countless and continuous feelings. This feeling state is the three kinds of feelings of suffering, happiness, and equanimity that arise and pass away in countless moments. They arise and pass away endlessly. They are called feeling states.
(3) Thinking aggregate:
The six sense organs come into contact with the external environment, and the mind constructs various appearances of the external environment, and determines the external environment, and
The establishment of various names is the so-called establishment of names and forms. This name and phase is the subjective establishment of living beings, and in this name and phase there is a real individual. Let's take "mountain" as an example. When you see a pile of sand, you can see the shape and color of "mountain". The color and shape appear in front of and behind you many times, and your mind is sure that there is something there. The form of "mountain"
existed, and I thought that there was such a thing, so I began to draw various forms. Then give this similar object a name and call it "mountain". Later, it was reversed. We didn't know the entity of "mountain". We just called it "mountain" because of its
shape. From then on, whenever we see such a shape, we will cling to it and give rise to the "perception" of "mountain". This is the so-called perception aggregate. Therefore, this perception aggregate is not acquired at one time, but after accumulating many experiences.
To give an example: when a person is born, he has never seen rain.
The mother takes him outside and sees the rain falling one after another. He does not know that it is "rain" at all, nor does he know
What is that? After looking at it again and again, he slowly came to the conclusion that there is such a thing in the world and it will fall from the sky. Later
he learned from the adults that it was "Rain", as a result, he became obsessed with it, thinking that there really is "rain" in this world. This is the function of thinking.
The perception aggregate, like feeling, also comes from the six roots. The idea arising from the contact with the eyes is not only the appearance of color, it is called hue; the appearance of ears distinguishing sounds; the appearance of nose distinguishing smells; and the appearance of tongue distinguishing tastes. ; The body distinguishes the appearance of contact, then our mind distinguishes the appearance of thoughts. These various appearances
are all drawn by our hearts. This thought is as important as feeling, because as long as we are feeling
at the same time, our consciousness, the heart, will keep thinking back and forth in the six senses. From this thought, we can distinguish the external environment
p>
This is so, this is so, so all language is the function of thoughts. As long as there is language activity in the heart, it is the function of the aggregate of thoughts. Even without making a sound, as soon as we open our eyes to see the scene and our ears to hear the sound,
Thinking Yun will tell us what it is. For example, if you hear the sound of insects or cars, you can confirm that it is the sounds of insects or cars. If you hear the sound of a car for the first time, you may be scared to death because you have never heard it before and it is so scary. However,
After listening to it a few times, you can draw the shape of the car sound - the sound phase. When you hear that sound phase in the future, you will give it a
name. For the sound of the car, this is called thinking. In our daily life, we see and hear everything.
How can we differentiate between them in our mind and not think about them? Therefore, "thinking" is a very important psychological function. It is also listed as one of the five aggregates, called the thinking aggregate.
(4). The aggregate of formations:
The aggregate of formations is very complicated. I will just give a simple explanation here: the various thoughts generated by our hearts are called
p>
For the mind. Except for feelings and thoughts, all other mental phenomena and behaviors (mind actions) are created, and the changes in thoughts are called actions; When these kinds of "actions" are gathered together, they are called the aggregate of formations. For example, the thoughts of greed, anger, and delusion: when someone scolds you and you become angry, this is "action". In addition, greed,
anger, ignorance, anger, hatred, annoyance, harm, etc. are all "actions". Therefore, in our minds, except for consciousness, feelings and thoughts
all other thoughts are formations. These minds create karma and are pretentious. Even if you have good intentions and kind intentions, this is the right thing to do: For example, we recite a piece of the "Heart Sutra": "Avalokitesvara Bodhisattva, walking in the deep Prajna Paramita for a long time, saw that the five aggregates are empty." , to overcome all hardships..."That is also a behavior, because our hearts are pretentious and our thoughts change there.
This behavior is good: if we are scolded by others, it is because we are angry. Those who are evil are doing evil. The karma aggregates
The mind generated by karma is the main force and cause of karma, because these thoughts drive our body, speech, and mind to create karma.
So the karma aggregates are the five The main psychological effect of creating karma in Yun Zhong.
When talking about the five aggregates, we have to talk about the relationship between the six roots, six dusts, and six consciousnesses-the eighteen realms. When our hearts
are in contact with the external environment, there will be a relationship between them. The roots - the six roots, and the dust - the six dusts (external environment) are in contact with each other.
When they are in contact, , the mind is paying attention (also called paying attention), if the roots and the objects are not in contact, consciousness will not arise;
If the roots and the objects are in contact, and the mind is also paying attention, then the aware mind will It's called consciousness. When roots, dust, and consciousness work together, the resulting psychology is called touching the mind. For example: our ability to see colors is called eye consciousness.
This eye consciousness relies on the eye to contact the physical environment. In this process, the mind that recognizes the external environment is called consciousness. If roots and objects are not in contact, we will not be able to pay attention. For example, when your eyes are covered, most of your mind will not notice the scenery you are looking at. But when the roots and the dust are in contact, the mind sometimes pays attention
at the same time and in the same place, but sometimes it doesn’t; for example, when we sit there reading a book and see the trance, outside
There is sound acting on the ears, but we don't know it; that is, when the roots and the dust are in contact, the mind is not in the ears at that time, nor does it act on the external environment (sounds), so ear consciousness does not arise. There was any sound in my ears, but I didn't hear it.
So we must understand that there is such a difference in the functions of the heart, the six sense organs, and the external environment.
(5) Consciousness Aggregate
Many consciousness aggregates gathered together are called consciousness aggregates. According to the Consciousness-Only Sect: Consciousness can be divided into eight types, called the King of Hearts.
The first six types: eyes, ears, nose, tongue, body, and mind belong to other functions, so they are called consciousness.
Consciousness is based on roots and conditions
External objects distinguish external objects.
(1). The difference between distinguishing and distinguishing:
The meaning of distinguishing is: the first thought of our mind perceives the environment without adding any language to call it. It is
called separation; separation is the further understanding that our hearts have on the external environment after separation. For example,
You sit here and listen to my sermons and my voice. Do you know that my voice is a man’s voice? You know. But
Did you add any language to distinguish them at that time? No, right? So every time I say something, you will know that it is the voice of Master Guang
It is the voice of a man, but you don’t have to think about it, just know it. This kind of knowing is the result of knowing
< p>Use names to distinguish. But when I mention that my voice is a man's voice, just think about it: a man's voice is low and different from a female voice; after that, I am sure that it is a male voice, and this is the difference. Our heart has two levels of effects on the external environment. The first level of action is to differentiate; the second level of action is called separation. Our first thoughtis always in a different environment, and at the same time, our minds are constantly distinguishing the external environment; I
They said goodbye first, and then parted ways. Parting means that the current mind is aware, and it perceives the current situation; and separation is indeed
After we say goodbye, many consecutive thoughts are used to understand the situation that has just happened. For example, I raise my hand; when you see this action, your eyes recognize the color of the hand, and then you recognize in your heart that it is a hand.
(2). The functions of the six senses:
Eye consciousness distinguishes the color realm according to the eye: it distinguishes the color realm but does not distinguish the content of the color realm. For example, there are a bunch of colors,
I didn’t say what they were? What you see is a bunch of colors, that’s called farewell. If you know what scenery, artistic conception, etc. the color represents, that is called distinction. To give an example, if you look at this whiteboard and write this
black text on it, when your eyes are looking, the eye consciousness is acting there. The eye consciousness only knows black and white; inside the black and white
p>
What does it express? Eye consciousness does not know. Afterwards, our sixth consciousness distinguishes it and connects it, and then discovers the content inside. This is separation. So the separation is in the first thought, but it is not a single one. As long as we take a look, our visual consciousness already knows how many millions of thoughts are flying past. If
we only keep looking and not thinking, we are in the midst of separation; this separation will pass in an instant
in an instant. Therefore, eye consciousness also arises and ceases in an instant. For example, I use colorful lights on the screen.
Once it is red, then it is white; your eyesight will know red and white all at once, thinking there one after another
effect. The colors red and white are known to the eye, but what is the picture image in the colors red and white? It doesn't know.
We must use our sixth consciousness to think and distinguish. The ear consciousness recognizes the sound environment according to the ear, so
The ear consciousness only knows the sound. It does not know what is in the sound? For example, when we hear a cat meowing, we recognize that it is the sound of a cat, not a dog. We do not distinguish what the meow means; apart from other cats
At the same time as the meow, we are distinguishing the sound from the cat's meow.
Because the farewell was so quick, it flew by moment by moment, and it was difficult to feel it. All we know
is that we are in separation. If we have not practiced meditation and the awareness of our thoughts is not fast enough, we will not know how many times we have thought it before we know it. At that time, it is separation; when we have the first thought, we will know that it is separation.
Consciousness (sixth consciousness) distinguishes the Dharma realm according to the will. For example, when we talk about the six roots and six dusts,
Do you know what Dharma dust is? ? Dharma dust is our state of mind every thought, since it is the Dharma generated by the heart.
The only thing that can know the dharmas is our heart - consciousness. Please sit down, close your eyes, and recite silently with me: "Ah
-Mi-Tuo-Buddha..." Now you pay attention to: these thoughts of A, Mi, Tuo, and Buddha- - Dharma dust;
Be able to know these thoughts (Dharma dust) of Amitabha's mind - consciousness. Do you know? Ordinary people often regard dharmas as the knowing mind. In the same way, when your eyes see colors, it is your heart that knows the color at that time; when your ears hear sounds, it is your heart that knows the sounds, and what you know is the sounds. Therefore, these six consciousnesses
are the functions of one thought and one thought. Just like when we recited Amitabha Buddha, each thought and each thought had a consciousness.
The consciousness knows the sound. When we recite Amitabha, When we say "Ah", the consciousness knows "Ah"; when we think "
Mi", the consciousness knows "Mi";...so each thought has different dharma objects and consciousness. Cessation,
Our eye consciousness and ear consciousness also function in this way, this is consciousness.
In addition to the six consciousnesses of eyes, ears, nose, tongue, body, and mind, according to the teachings of the consciousness-only sect, we also have a seventh consciousness, and this root of mind is the seventh consciousness.
In addition, we have the eighth consciousness, called Alaya consciousness. We ordinary people are not aware of this consciousness. It can store the seeds of all karma. At the same time, those seeds can form results depending on the cause and condition of this consciousness. The seventh consciousness is also called
Mana consciousness, which is translated into Chinese as mind. This consciousness has always been attached to the Alaya consciousness as "I", so it is persistent
"I" "A psychological effect. Our sixth consciousness arises based on the seventh consciousness, so it is called the root of mind. It seems that our eye consciousness depends on the eye root, so it is called the eye root; the sixth consciousness depends on the mind root, so it is called consciousness.
Five, the mutual relationship between the five aggregates:
The color aggregate among the five aggregates is divided into inner color and outer color, which are the root and the state (dust). Dust is the environment we know, and root
is what our consciousness relies on to know the external environment. When the mind comes into contact with the environment, the psychology of that contact is called contact. Contact
What can know the external environment at that time is consciousness. After the mind and environment come into contact, feelings, thoughts, and actions will arise continuously. After that, the three feelings of suffering,
pleasure and equanimity arise. At the same time, the mind constructs and draws various forms. And giving them various names, this is the so-called thinking. After we establish the famous sayings and add troubles, we will give rise to good and evil thoughts, and even use our body, speech, and mind to create karma. These are the five aggregates - form, feeling, thought, action, and consciousness. relationship between. Our lives are like this
continuous activity.
6. The truth of the five aggregates:
The truth of the five aggregates is impermanence, suffering, emptiness, and selflessness. Because every thought in the five aggregates is arising and passing away, it is impermanent; because it is impermanent, after each thought arises, it will eventually disappear, so it is suffering; because in the gathering of the five aggregates
p>In Hezhong, nothing is permanent, independent, single, and very non-one, and
has no master and no one to control it. It always arises due to causes and conditions. It disappears, so there is no self; because the five aggregates are generated by causes and conditions,
Things generated by causes and conditions have no self-nature, even if they do not have their own performance, it is said to have no self-nature, and it is empty without self-nature.
7. Observing the Five Aggregates:
The Buddha taught us how to observe the Five Aggregates in the "Five Aggregates Sutra". The Sutra says: "Observing color is like gathering foam.
Feelings are like water bubbles, thoughts are like spring flames, all actions are like plantains, and all consciousnesses are like illusions. "The Buddha taught us to observe the "form" in the five aggregates
It is like the impact of river water. The dirty bubbles are empty and have no real substance. They remain for a moment and are easy to burst. "Feeling" is like the bubbles that float up one by one in the water and burst all at once. What we feel is The same is true for thoughts
The same is true for thoughts. For example: the feelings of one thought in the eyes pass all at once; "thinking" is like spring or summer
When the sun shines on the ground, the water evaporates into Water vapor sometimes reflects and forms various images. It is an illusion
Our thoughts are like flames in spring, illusory and unreal; all "actions" are like bananas, that is< /p>
Our thoughts and actions are like a banana tree. When peeled off piece by piece, it becomes hollow, with nothing inside.
The same is true for our thoughts. For example: Amitabha, do you see anything in "A"? No. "
Mi"Is there anything in it? No. ...But when you put it together, you see what the four words "Amitabha" represent; all "consciousness" methods are like illusions, and "consciousness" is the mind that we can perceive, which is like Illusion,
is like a magician, it changes something, and we are lost by it, thinking that these things really exist, in the same way, we also think that there are A mind exists, but the mind is illusory.