The first is that if a Bodhisattva wants to obtain a Pure Land, he should purify his mind and follow his mind, then the Pure Land will be pure. If he wants to purify the society, he must purify the human mind. Only when the human mind becomes better, then the society will be better. At least he should not worry about helping the old lady who fell. This is more brilliant and more active than the emptiness and extinction proposed by the Buddha at the time.

The second one strongly denounces the Hinayana's thought of compassion but not universal, emphasizing the universal salvation of compassion, benefiting people and benefiting the world, and caring for the world.

But this book of Buddha is very long, with a total of fourteen chapters. If you recite them all, it will take a long time. Therefore, Zheng Lang only memorized the second chapter of the convenience. The paramita of convenience is the seventh paramita among the ten paramita. It is not a convenient way to give way, but a method to practice the Bodhisattva path. The first chapter is the performance of Sakyamuni Buddha, and the protagonist of this sutra appears from the second chapter. The Buddha is the leader, and he must appear as a monk. He can also practice as a layperson at home to become a Buddha. This is the convenient method of Buddhism, so it is also called the convenience product.

The second chapter talks about how convenient it is for the lay Buddhist Weimo to be able to do business and have wealth. However, using this property to help the poor is not for offering sacrifices to the Buddha. When reading this sentence, Zheng Lang deliberately bit hard and recited it. It was not enough. When he heard Zheng Lang reading this sutra, Fu Bi whined and the yamen runners began to issue the translation and notes of this sutra.

The translation and annotation work was handed over to Sima Guang. Because it was to be shown to the people, Zheng Lang asked Sima Guang to translate it into colloquialization, the simpler the whiter the better. After the translation was completed, Zheng Lang personally revised it again. Not only did the Vimalakirti Sutra, but also the Diamond Sutra and other books, each of which was printed and distributed to the people free of charge. In short, for this Buddhist meeting, Zheng Lang spent thousands of guan.

The lay Buddhist also had wives and children, but they often practiced purely and had relatives, but they were not restrained by worldly affairs, dressed in luxury, and were also known for their solemnity, and they also ate good food and drink good food. However, they used Zen as a joy, and also involved books of heretics and worldly scriptures. However, they regarded Buddhism as the authenticity and went to brothels to warriors and people. They were to warn the world for the mistakes of lust, to drink and visit people, and to go to palace nobles to warriors and people, but for what.

Zheng Lang was reciting, making a group of wealthy and powerful men look forward to it leisurely. Such lay Buddhists are good for practicing Buddhism. They can drink, make friends with powerful people, and visit prostitutes. As long as they have Buddha in their hearts, they can become Buddhas in the future. OK, OK, great, great, great!

This is the brilliance of the Vimalakirti Sutra. First, it facilitates the worldly world, and second, it is too hard to become a monk by following countless Buddhist precepts. It is difficult for ordinary people to do it, which affects the popularity of Buddhism. So this Vimalakirti appeared.

Suddenly, the people heard another surprise.

Then the people looked up at the giant veil in the sky. At this time, the giant veil changed again as Zheng Lang began to preach, and countless Buddhas and Bodhisattvas sat cross-legged on the lotus seat. Petals floated down from the giant veil and fell to the high platform.

Seeing such a magical scene, more than half of the people fell down.

Fu Bi couldn't laugh or cry.

Zheng Lang also had petals on his body, but Zheng Lang was "solemn in treasure" and continued to recite, but the following paragraph did not recite the sutra, but preached the sutra. At that time, the lay Buddhist Vimalakirti showed his illness and thought about it in his heart. Wouldn't the compassionate Buddha send someone to visit me?

This passage is for the transition of the following content, but it is not very good. It is also attached to appearances and has thoughts! It is also the biggest flaw of this sutra. Zheng Lang did not want to completely defeat Buddhism, so he did not mention it. As soon as the layman had this idea, the Buddha knew it, so he sent Sariputra, the most intelligent, to visit him. Sariputra spoke a big call. In short, his realm was too far from Vimalakirti, and he was not qualified to visit him (also attached to appearances). He also sent Mahakasyapa, who was known for his asceticism among the ten disciples, to visit him, and he was ashamed of himself and did not dare to go. Then he went to Subhuti, who was the best of the ten disciples, and the best of the ten disciples, Mahakasyapa, the first of the heavenly eyes.

Son Anali, Ubhali, who is the first to uphold the law, Rahula, who is the first to follow the secret practice, and Ananda, who is the first to follow the Buddha's cousin, was the best to hear. The Buddha had no choice but to invite Bodhisattvas, Maitreya Bodhisattvas, Guangyan Boys, and the worldly Bodhisattvas. They all said that it was not easy to be qualified to be qualified. Finally, they invited Manjushri Bodhisattva. Manjushri Bodhisattva said that it was not easy to answer the right answer with the lay Buddhist, but I could only reluctantly make it difficult for the Buddha to ask. So they went there. When the Bodhisattvas, the great disciples, Indra, the Great Brahma, the Four Heavenly Kings heard that it was good now, and these two masters would definitely have wonderful discussions together. So eight thousand Bodhisattvas, five hundred arhats and many heavenly beings followed the Bodhisattva Wenxian. Then the questions and answers formed the origin of this Buddhist scripture.

It is still attached to appearances. The Diamond Sutra mentions that the so-called Buddhist Dharma is not the Dharma. The true Buddha will not think of himself as a Buddha, and the true saint will not think of himself as a saint, so the true Buddhism is not the Dharma. If there is a concept of Buddhism, it is already attached to appearances.

Therefore, Gu Tinglin, a great scholar in the Qing Dynasty, once said, "Often people should not read Buddhist scriptures. This thing is a bucket of water, one full and the other empty, and it will be turned upside down and overturned all of a sudden. It is used to use the metaphor for looking at mountains, looking at mountains, looking at mountains, not like mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, looking at mountains, and looking at mountains, just like mountains, just circulating like n times, is the so-called Buddhist scriptures. The more you read, the more you become, the more confused you are (at least one is called the sadness of Fang Qing in the afternoon).

The Vimalakirti Sutra is one step further than the Diamond Sutra, but compared with the so-called realm of Buddhism, the Vimalakirti Sutra has fallen into the inferiority.

The reason why Zheng Lang said this passage is not to tell the story of the most awesome lay Buddhist, but to reveal a truth. As long as you do it like Vimalakirti, Bodhisattvas, disciples, and Arhats are not as good as him. Why do you want to become a monk and offer offerings to the temple? Everyone, benefit the world! As long as you have this heart, even Maitreya Bodhisattva is not as good as you!

Is this kind of idea deadly for a temple?

After Zheng Lang finished speaking this passage, a great monk asked anxiously: "Donald Zheng, do you have a Buddha in your heart?"

Even if you practice at home, if you don’t have a Buddha in your heart and cannot be considered a lay Buddhist, you will not have the right to say such words.

It can also be said to be reasonable.

But everyone suddenly made noise again. As the monk finished asking, the pattern on the giant curtain changed again and turned into a hell. A huge devil stood in hell and laughed wildly. There were also a few pitiful ordinary people on his giant palm. These people were dressed in simple clothes and had a slight face. They were struggling in the clutches and begging...

This is even more deadly.

As long as Zheng Lang was talking, the scene of Buddha appearing in the giant curtain in the sky, and even petals scattered down. However, when the monk asked, the petals immediately disappeared, and the giant curtain was replaced by hell devils.

Many monks want to vomit blood.

ps: I have read many Buddhist scriptures in the past and bought more than thirty related translations of Buddhist scriptures in the Nine Astronomy (to interpret Buddhism, these translations are not very accurate, but the supernatural powers of Weimo Jushi have been translated. If you are interested, you can go and have a look. I won’t write them in chapter v, so I will charge a fee)
Chapter completed!