It has been clearly shown that there is no difference between color and space, and neither is space and color. This means that the color is empty and the space is color. The front is different, and the back is this, which is a step further. So what's the problem? It is to explain the relationship between color and space, which is not only the same, that is, it is not only the same, but also it. As far as I just summarized, that's it. In this sutra, people who have the same meaning never leave, that is, never leave, that is, blindly deepen the definition of ontology, and then deepen it for you on this basis, telling you that their ontology is blind, which is one thing. I Buddha said that avalokitesvara, as a teacher, is not only the same, but also the same in order to prevent all beings from misunderstanding the true meaning of scripture. That is to say, Buddha and Bodhisattva mourn for us in order to tell students the truth, the truth of Prajna and our true colors, as well as all sentient beings, and to thoroughly clarify that empty color is not a problem of both, but a problem of integration itself, so they further tell us with the truth of "namely" that "namely" here does not mean combining two identical objects or putting two things together. For example, if the watch in your hand is the same watch, made at the same time, with the same name and model, it is actually different. Actually, it's different, because although the watches are the same, they are two watches after all. You all bring shanghai table watches, Beijing watches or Tianba watches. You are all Tianba watches, the same. You say, Oh, this is that, that is this, no, why? Because it is two watches, the brand is the same, but after all, it is two watches. This means it's like your watch. Seen from the front, it runs the minute hand and the second hand. When it is running, you can hear the sound of "tick, tick". From the back, you can only see patterns, words, trademarks and brands, and nothing moves. The second hand didn't move at all, only the sound of "tick, tick, tick" was ringing. Therefore, from the front, it is a walking platform, and from the back, it is a pattern platform. In essence, the front table is the back table, and they are the tables themselves. The back table is the front table with different surfaces, but the table and the book are integrated. It's like telling you that space is color, color is empty, space is color, color is empty. What you see in the eyes of ordinary people is an illusory structure, and the illusory structure is a vacuum, which is the wonderful use of illusion. The gap is here, which is one thing.

Color is empty, empty is color, and color is color. Just like what I just said. Zen master Yongjia said, "There is nothing beyond color. So the color is empty. There is nothing outside the color, that is to say, there is nothing outside the color body and impermanence. What's the name of that empty space? That is the crooked ways of heretics, and this is called falling into the void of broken edges. Even the former thought is gone, and the latter thought has not yet been born. It is an empty view, not an empty body. " Nothing is colorless, so nothing is colored. Zen master Yongjia told me that there is no color outside the air. If the color is empty, it means that the ontology of the emotional device is empty. That is, the two realms of lyricists, whose noumenon belongs to emptiness, are based on the illusion of all beings and block emptiness. It turns hallucinations into entities and blocks empty bodies with hallucinations. Why do you use illusion to block an empty body? It is because the six sticks are covered with six dusts, colored with sound, smell and touch, and the eyes, ears, nose and tongue are attached to the sound, smell and touch, so they are used in this way, and then the self is not empty, and the five elements are real, so they can't be empty, so they think that everything in the outer color is real. However, we should know that the color barrier is empty, although it is empty, but the space is not extinguished, so the color can be empty if it is not extinguished, so it can not be empty if it is extinguished, because it is blocked, but the space is not extinguished. For example, if you sit in this Buddhist temple, you block the void, and your body blocks the object and the color body, but it does not extinguish the void, and the void does not extinguish, because your body belongs to the void. Although you are all in the way, the void is still as usual and not disturbed. The essence of ontology is empty, so it can be empty without fading, not empty without fading. All those who do the work of the law are impermanent, and all beings are determined to die, and none of them are true. Like the moon in the water, it is bright at night, but not at dawn. Although the color is not real, there is no moon in the water and no phase in the mirror, the color is displayed in the air, and the color is the same. Is to know that everything is impermanent, although it appears here, it is impermanent, it is not your ontology itself, it is impermanent. There is no time to talk about your noumenon. You have heard of the law of the third world, and the truth of being empty is the Mahayana view. Tathagata can also be said to be in the middle view or empty, which further illustrates this problem. The whole truth of the third emptiness analysis is still the Mahayana view. If you know Mahayana, you can better understand what I said later. Love decides death, but ruthlessness decides death. Nothing is real, nothing is real, just like the moon in the water. When night comes, the moon can be clearly seen in the water, but it suddenly disappears after dawn. Although what you see is color, it is not real. Although it exists, it does not exist. There is no moon in the water. What we see in the mirror is not in the mirror either. It is an illusion reflected by light, and there is no phase at all.

However, knowing the color depends on the space, the color is the same. That is to say, but you know, color is attached to the sky. For example, we are just sitting here, sitting here, and we are standing in the middle of the whole object, so we display it in space and color in space, so there is no difference in color space. Such as the color of the earth, the building is eighteen stories high. For example, if we build a house with a floor of 18, the concrete phase will appear according to this space. If we express architecture according to space, we will build architecture by attaching to space. Not to mention the space, only a few acres of land will be added to build a 18-story building. If you don't have that space, the building can't be built. There must be spaces, of course. I just inserted it casually. If one floor is removed, there will be a gap of ten feet. If this floor is removed, this ten-foot void will immediately exist, so it has never destroyed the void, so although the seventeenth floor has not been removed, its ontology is also empty. 17. When the building is completely demolished, there will be no building, so it is called intellectual absence. Empty in the color phase of the balcony, that is to say, empty itself is built in the color phase of the balcony, and the balcony is attached to empty. It doesn't mean that there is another void when the building is demolished, nor does it mean that there is another void when the building is demolished. The original is void. Knowing the original emptiness of vanity means that the original emptiness itself exists. The illusion of balcony does not hinder the emptiness, and the illusion of architecture does not hinder its emptiness, so we know the color emptiness, so we know the color emptiness. Students here are most likely to get confused. You are most likely to think that if you say empty, you say empty. Here is a metaphor, emptiness does not mean nothingness, nor does it mean illusion. Students must pay serious attention to this problem. It means the vacuum of prajnaparamita, not nothing. The beauty of Prajnaparamita is a vacuum, not an emptiness without a vacuum, but a wonderful vacuum reality, that is to say, color is emptiness, emptiness is the realm of color, and the realm of difference is the realm of "being".

Empty is color. This emptiness is not the cosmic sky seen in the world, nor is it the cosmic sky seen in our world, nor is it empty, nor is it empty with nothing, that is to say, the emptiness mentioned below is color. So, don't break stubbornness. Therefore, students, the emptiness we are talking about is not the emptiness seen in the world, the sky of the universe, the emptiness of nothing, so it neither falls into the broken emptiness nor into the stubborn emptiness, which is a stagnant water vacuum with nothing. Empty refers to the true nature, which is very clear here. This is your nature. The emptiness here is a prajnaparamita vacuum called. This refers to color, and it is not the color that the world sees. What your eyes see is not these colors and achromatic color. No, it is the true color that you should have no place to live. That is to say, you don't cling to the realm, and everything you don't hold is the true color, not the color that your eyes see. These two sentences are particularly important and deserve your return! The air is full of colors, and Goode quoted the cloud in the Shurangama Sutra: "Nature is empty and true. Clean and natural. Travel the legal profession. Goode quoted the Shurangama Sutra to tell us that sexual emptiness itself is true color and true color is also sexual emptiness. Cleanliness is nature, and the purity referred to is no phase, no illusion and no income. Throughout the dharma world, the so-called dharma world is boundless, and Buddhas and Bodhisattvas strive to get rid of life and death and complete the dharma world, which means that the supreme justice is aware of the boundless dharma world of Bodhi.

The second method of water, wave and other empty colors is that water is like wave, water is like nature (empty), water is like nature, and it is regarded as empty, and wave is like phase (color). Wave is a phenomenon and dynamic phase of an object and is regarded as color because of its movement. When the waves rise, the transparency of the water is invisible, when the waves rise, the transparency of the water is invisible, and the fish under the water are invisible. When we paint, we lose our true colors, that is, when we insist on the fantasy realm. But on the other hand, at the beginning of the wave, the water is still water and has not changed, so the original color has not changed when coloring. Therefore, we know that waves and water are one, and the empty Tao is the same, so what Bodhisattva said about emptiness is color, so we are obsessed with illusion. When we are ordinary people, our true colors have never been destroyed and exist the same. It can only be said that we are persistent, separated by the mind of ordinary people, and the six roots and five aggregates are used together, so we can't show our true colors. If you can understand this principle, you will know that the concept of emptiness is not empty. If we can understand this principle, it is particularly important and incisive. It's called "watching the sky is not empty and can't preserve color." Observing the sky is not the idea of clinging to an empty environment. If you can't keep your color, you just don't stick to it. "If you see the color, you won't fail." If you see the color, you won't fail. It is empty, but it is not empty, so it cannot fail. Empty color, like Ming Dow, can't live in the middle of two sides. In other words, empty colors are the same, and empty is color, so we don't live in the two realms of broken edge and constant edge. This principle just shows that the vacuum is full of wonderful things, and wonderful things are empty unless they are suitable. These two sentences sum up the realm of Prajna, the vacuum is not empty, the real Prajna is empty, not empty, full of wonder, wonder is not empty, wonder is not empty, wonder is not empty.

Anyone who realizes that color is color, space is empty and color is divided into spaces, but doesn't know that color and space are courses, is an outsider or Hinayana, and it is impossible to observe Prajna in order to open up the realm of Prajna. This truth tells us the relationship between vacuum and beauty. True Prajna can't be colored alone or empty, but empty is colored, and empty is free. Empty colors are mutual and inseparable, that is to say, concrete phenomena, physical objects, and our bodies all contain emptiness, which itself is empty. If we divide it and regard the real thing as the real thing, then we will break it before it is empty, or empty, and the real thing can be destroyed naturally. This is called color space division. This kind of ignorance is a lesson, and it is all heresy or Hinayana. Waidao refers to the Tao and ordinary realm outside Buddhism. It is nothing more than arhat, but it is called Hinayana. They can't use true supreme wisdom, view the prajnaparamita and reason the reality. It is impossible for them to enter the prajnaparamita by observing it, to realize its truth through it, and to reflect on reality through it, but they did not persist and got its supreme sacred realm.

Ordinary people who want to get rid of their troubles must be prophetic, can break away from the love of the world in accordance with the law, or can not hold the impermanence of wealth and pornography. If you understand the relationship between this vacuum and beauty, then you can prove the realm of Bodhi. But if you don't understand, you are an ordinary person. But if an ordinary person wants to get rid of his distress, he must first know that color cannot be separated from space, and space cannot be separated from color. Color is empty, and empty is color. After this step, including heretical Hinayana, you can get rid of worldly greed for dust and labor, that is, you can get rid of all the troubles and worries in the world of mortals, you can get rid of all love, lust and appetite, and you can also get rid of wealth, including being an official and making a fortune. For pornographic property, it is impermanent to be clear about its true nature, and it changes from bad to empty.

To prove the truth of Prajna, first write Prajna, understand what the Bodhisattva said, and then look at the true image of Prajna, so as to grasp the true image of Prajna. All sentient beings, or arhats, and bodhisattvas, if they want to prove the definition of Prajna, apart from their insight and understanding of Prajna, how can they live in Prajna without moving, live in Prajna without moving, and stick to such a Prajna diagram, which is called the definition of Prajna. Therefore, to achieve this, we must first follow the Prajna, that is to say, after we fully understand the text realm and content in the book, we can understand the truth and falsehood of the Prajna mentioned by Guanyin Bodhisattva, then we can observe the true image of the Prajna, cooperate with practice, display Buddhism, and observe the role of the Prajna, and then we can truly apply the Prajna and get the realm of knowing what is right. After obtaining the realm of knowing what is right and seeing what is right, we can grasp the real prajnaparamita, the prajnaparamita things and the truth on the premise of observing the prajnaparamita. The so-called thing is the concrete realm, the effort and function of concrete proof, the so-called reason is the theoretical realm of Prajna, and the truth of the combination of Prajna wisdom and reality is called reason. Nature knows that there is no difference in color in space. Under this premise, it is natural to understand that space has no color difference, and space has no color difference and separation, so it cannot be destroyed. What is extinction? Extinction is inevitable. Among our classmates, some students already think it is a kind of extinction, that is, all thoughts are empty, everything is empty, nothing is gone, nothing is gone, and they have entered such a state of all beings, without consciousness. This is called extinction. Then I understood that this kind of emptiness is the same as color, that is to say, color hides emptiness and the color in the air is wonderful. If you learn this realm, you won't fall into disaster, break the edge, and be stubborn and empty.

Here, I simply explain to the students the emptiness between broken edges and stubborn views. Breaking the edge means breaking the concept, which means destroying all promising laws in the world. We regard all the promising laws in the world as having no causal self-nature. If we break them completely and destroy nothing, we will naturally fall into an air. This kind of emptiness is called dead emptiness, and dead emptiness is a stubborn emptiness. After the self enters the dead space, nothing will come into being, except that everything is empty, and there is no interest, affection, holiness and environment of buddhas and bodhisattvas. After entering the secret space, it is often better to do secular things in the world than to learn from Buddhism, because the secret space is equivalent to a dead thing and a mud lump. What else do you feel? What achievements can you enjoy in the holy land? The purpose of learning Buddhism is to shine with the wisdom of Prajna, shine in the real world, and not cling to the real world, thus producing magical effects, which are all of great use, that is, when there is only one empty phase, they are all of great use and there is no limit to happiness. At that time, the so-called great use was nothing, nothing. The students here slowly recalled that many students slowly understood two days ago, and understanding walked in a dense space, so today they let you out of the dense space. So, do you know your Prajna? You know your own realm best. If you listened to me two days ago and realized that you are such a plain-tasting classmate, it proves that you haven't learned the truth yet. Prajna is not empty, empty, empty, but useful to everything. People and sentient beings can only use one idea and one purpose. When drinking tea, they only know how to taste tea and analyze its taste. This is called one-time use. It's impossible to go to the movies only by watching a play. If you really get all the benefits, you can do countless things in an instant. You can do dozens, hundreds, thousands, tens of thousands or even countless things. This is called all the benefits, you can't do your own thing, you can't enjoy all the happiness. This is the role of our Buddha and Bodhisattva Prajna reality, and this is the benefit of life and death Buddhism.

Here, I thoroughly explain to the students that learning Buddhism does not mean that you can learn to die, but the final effect is happiness, and changing your mind at will is of great use to everyone. At this time, all kinds of prestige are doing all kinds of things, but they are not moved at all. They are working hard all day, all for survival, doing worldly things everywhere and fighting for justice. So after this step, we won't fall into the stubborn trap. Proved by the realm of Prajna, at this time, all dignity, all affairs, all solemn actions, all actions and all actions, including everything in the world, are motionless. He plays in his true colors and socializes in the secular world. In order to make a living, he works hard all day. He is as busy as a bee all day and spends all his career. Even if you pick up a stone in the ground, it is to cross all sentient beings, and a sip of water is also to cross all sentient beings. Everything is to cross all sentient beings, which is really beneficial to the law. Then many students will think, how can this be called crossing all beings? He doesn't know that crossing sentient beings can't leave the secular law to cross. If we want to establish the foundation and gene of secular law, we can't cross all beings. Therefore, to cross all beings, it is necessary to establish all genes. Then the most basic thing of this gene is to do everything first. For example, when some people practice, they pay attention to their own behavior and realm anytime and anywhere, so they are tied up and do nothing all day. In fact, this is not through all beings. The person who truly crosses the sentient beings, after entering the wisdom of Prajna every day, does everything, including doing business, even doing business, and even handling everything, including writing articles to show the five civilizations, etc., all for the benefit of all beings. Because his premise is that things must be done well and can't be entangled by all secular things and all secular demons, then he established the realm of environment, conditions, foundation and freedom. On this premise, he can free all beings. Even today, I pulled a beautiful dress to wear in the street, wearing a suit and tie, in order to cross all beings. Some people are wrong, that's not, that's greed! No, because after realizing the realm of Prajna, his clothes are different from yours. The clothes he wears are designed to build dignity. His five senses are the growth of Prajna wisdom, which shows the ability of Buddha and Bodhisattva, surpassing the ability of ordinary people, rather than the empty words of ordinary people. They are the actual achievements of Buddhist wisdom for all beings to identify, so they are also called achievement dignity. Wearing clothes is also to show a concrete image of dignity, so at this time, all beings should think that he is, well, very clean and has extraordinary skills, at least psychologically. Or under the corresponding circumstances, all beings have all kinds of psychology. Some people think: Well, he is dressed in rags and must have come to cheat us. So if you don't even want to hear it, you can't get through to him. Therefore, all dignity is to receive all beings, for many reasons, and secular are two different things. Therefore, nothing is moving, and the true colors are not moving. That's why I live all day long. What is secular and what is righteous is being done everywhere. Although it is secular, it is all the truth of winning righteousness, all for Buddhism and all for freeing the interests of all sentient beings. Therefore, it is the truth of winning righteousness, which refers to the truth of winning righteousness in Buddhism and Buddhism. Therefore, Goodwin said, "Living in the air is complicated. Participate together and lead an honest and clean life together. " In other words, it is also a super heretical Hinayana. In Dade, it is Gude. They have a saying that living in the air is complicated, that is to say, living in an empty space is not like standing still, but doing everything. He participated, but he was pure. Although he is doing everything, his bodhi is right, that is to say, Prajna is wise, and he has never been half a cent. Because he lives in the realm of Prajna, he is called Jie Jing. At this point, it will naturally adhere to the super-Hinayana directly, so Hinayana is empty to people and me, but there are still laws to follow, so if this can be done, the law will not cause persistence.

If it is proved that the reality is perfect and the intelligent universe is equal to the color space, all sentient beings will be freed, but there is no sentient beings to cross, and the Tathagata has no virtue. Students listen carefully, this is not easy to understand. If the reality is complete, wisdom and Prajna will be complete when they reach this state, then it should be said that it can only be said that it is complete when it is wonderful or Buddha-like, or when the Buddha-like state is extremely perfect. After proving such a prajnaparamita realm, color and space are equal, that is to say, color is empty, space is color, and there is no difference between nature and harmony. All sentient beings can be freed, but no sentient beings can cross. However, despite crossing all sentient beings, there is no consciousness and concept in his concept, but he shines through it with perfect prajnaparamita wisdom everywhere. So no matter how many sentient beings he crosses, he has no name, no name and no time, so he crosses all sentient beings without any sentient beings to cross. Therefore, entering this stage can also be called "there is no Buddha in the world and no sentient beings in the world". But being unconventional, running around and working hard is also a successful process of the realm of Prajna. Here, to achieve such a state is not a problem that your consciousness and six-sense analysis can solve. You must live in the realm of prajnaparamita to really reach this step. Achievement Tathagata merit, but no virtue to stay. At this time, we have entered the realm of Prajnaparamita reality, so the perfect realm of Prajnaparamita reality is of course accumulated by the merits of the Tathagata, but there is no merit. Why? As soon as you have merit, you will fall into the way of ordinary people. Only when there are ideas and differences can there be merit. There are no ideas and differences here and now, so there is no merit. In this case, we will surpass the Bodhisattva, immediately surpass the Bodhisattva, and successfully reach the other side of the Buddha land. At this time, the state of Tathagata can be proved, and the state of Tathagata directly transcends the state of Bodhisattva. Then, we can prove the realm of Buddha like Guanyin Bodhisattva.

The above is about color. The color method has passed, and as for the psychological method, it will be solved naturally. So how to solve it? What we need to pay attention to most is to think about what is right. This is a great event. Don't just think. Read it. Living in Prajna without moving a thought is called mindfulness, living in Prajna without falling asleep, leaving or falling away, and being in the state of mindfulness in Prajna is mindfulness. If you can get this state, you will naturally get the scenic spot of Tathagata, but you can't get it at once by gradually entering it.

This article is excerpted from the sacred work "Heart Sutra Tells the Truth" (P320-33 1). However, in order to understand the true meaning of Buddhism and avoid taking it out of context, we need to thoroughly listen to and study Buddhism and Buddhist scriptures, listen to and think about learning, follow the teachings, and practice Buddhism, such as practicing Buddhism, in order to obtain great benefits and great relief.