" Subhuti! The Tathagata is a true speaker, a truthful speaker, such a speaker, a nonsense speaker, and a nonsense speaker. Subhuti! The Tathagata gains the law, and there is no reality and nothingness in this law. "

The Buddha said to Subhuti: "I will not lie to you. The Tathagata is a true speaker, a true speaker, such a speaker, a non-speaker, and a non-speaker. Subhuti, the Tathagata’s method is nothing. The reality is also intact." The following explains sentence by sentence. Let me share with you these few truth speakers and truth speakers. I’ve turned many versions. Master Xuyun’s, Master Xingyun’s, and the old monk’s dreams are not as easy to enter as Master Suo Daji. It’s probably easier to enter in one vein, I Just follow the master’s instructions and share with you.

The true whisperer refers to the fact that the Buddha said in the famous saying is true. For example, the Buddha said that causal reincarnation exists, the world of bliss exists, and hell is real. Scientists in the world don't know, they just speculate, but the Buddha saw it in real quantity, said it as the truth, and said that it really exists. This is the true whisperer.

The true speaker is a true word. That is, from the perspective of victorious righteousness, in the reality of the Dharma realm, all these active dharmas, all physical dharmas, etc., all things and all things, its true face is emptiness, and there is no real dharma that exists. That is to say, this Fa does not have a real body, it is a body without nature, it is already empty, and there is no law that is not empty. This is true.

If you say something, you just don't move. Ruyu refers to the aspect of legality, which is as if not moving. In other words, the language proclaimed from the perspective of truth is called Ruyuzhe. Zhenru refers to the nature of Tathagata, and it is a choice made in the three-turn Falun. That is to say, even though the second turn of the Falun has chosen that the ten thousand dharma is emptiness, the Tathagata is not empty. It must exist. The light and emptiness are inseparable. The Tathagata is hidden in every sentient being. Both exist in the continuation, which is what we often say is nothing but nothing. Otherwise, everything is empty, the Paradise of Bliss and the Second Turn of the Falun are all empty, where is the Paradise of Bliss empty? There is nowhere to go. Therefore, we must turn the wheel of Dharma three times. All dharmas are empty. Tathagata cannot be emptied. We must rely on this point of view so that we can have a real Buddha fruit, a Buddha nature to realize enlightenment, and a world of bliss. go. Of course, there is a world of bliss to go to, and there is Buddha nature to get. It must be based on the second turn of the Falun, otherwise, there is a real attachment. It must be on the basis of the theory of the second-turning law to mention the third-turning wheel. This is very important.

Those who don't speak deceitful language just don't speak deceitful language. In order to guide sentient beings, the Buddha proclaimed many practices and used many languages. Some people feel that what the Buddha said is sometimes inconsistent. For example, the Buddha said in the First Turn of the Dharma Wheel and the "Agama Sutra" that all aspects of the world exist, do good deeds, be good people, do good and get good results. Doing evil results in evil results, but when we reach the second stage Prajna method, we are told to leave these forms, don’t have attachments to form, don’t have attachments to myself. The second revolution said that they are all empty, and the third revolution said that there is a real Tathagata that is not empty. It seems that what the Buddha said is different before and after. Is it contradictory? In fact, there is no contradiction. The Dharma that the Buddha said is aimed at sentient beings with different foundations. First let sentient beings enter Buddhism, gain confidence, and cultivate his foundation. After the foundation is completed, he will gradually cultivate a higher level of Dharma, so he can’t come up and just talk about it. It’s not right to talk about the Four Truths of the Falun for the first time, then the third Falun, and then emptiness. Therefore, the Buddha's Dhamma sentences are true, but they have different secret meanings. For the time being and after all, they are benefiting sentient beings with different foundations. For example, for those with blunt roots, the master said: "You have to learn generosity." The author said: "You have to keep the precepts." Is that true? The Buddha said that this Dharma is the Supreme Dharma, the Unequal Dharma, it can eliminate some suffering, and it is true and not imaginary. Almost every sutra contains this sentence. Why is the Supreme Dharma Unequal Dharma? It's just because the foundations of all beings are different, and some may rely on this method to generate confidence. The Buddha said that it is enough to practice according to this method. The Buddha will not lie to us. He is benefiting sentient beings for the time being and after all, so the Dharma spoken in the first, second, and third turns of the Falun must be different, and it does not mean that the Buddha speaks lies. In fact, in the world, we also say different things to different people. We saw an elementary school student who didn't understand anything, and when he came up to talk to him about the advanced Madhyamaka, he couldn't understand it. Isn't that the truth? Ask the farmer: "How is the harvest of your crops? What is the price this year?" You can't come up and just tell him about Madoka, right? If you are with a Buddhist, you can't say to him, "How are you growing the land? How good are the potatoes?" Can't you say that? We speak different ways according to different people, and the Buddha is the same.

Those who do not speak differently . The non-different language means that the Buddha used different sounds according to the different sentient beings of each path, but the sentient beings of each path heard the same Dharma. For example, the Buddha said a sentence, the evil spirits heard the language of evil spirits, humans heard the language of humans, and each race heard the language of their own race that they could understand. This is the Buddha’s merits. , Just like with automatic translation for each race, the Buddha can understand everything that the Buddha said, even if he said it for the outsiders, that is to say, the language of the Buddha is the ultimate.

Let me share with you why it is said that the Buddha's statement is not a lie. The Buddha is a true speaker, a true speaker, such as a speaker, a nonsense speaker, and a non-speaker. Why didn't the Buddha lie? Because the Buddha was far away from the cause and condition of lying. As mentioned in "Shilianglun", there is no reason to say nothing. What does it mean to say nothing without reason ? It means that there is no cause or condition for saying lies. Because the Buddha has cut off the cause of speaking lie, the most important thing is the troubles of greed, anger, ignorance, etc. We speak lie because of troubles. Think about it every time you lie, and use one lie to round out another lie because of troubles. Someone stole money or something, and someone asked: "Did you steal something?" "I didn't steal it." He said he didn't steal it. He is doing bad things with greed. Then kill people with hatred, to see who is not pleasing to the eye kill. Many, many things we do are just lying on the basis of greed, hatred and delusion. Liars must have a purpose, lying must have a purpose, to achieve what purpose is to lie, no one is okay to talk a lie and gossiping. The Buddha was far away from greed, anger, ignorance, and there was no need to speak lie. Another reason is that the Buddha has acquired the wisdom of righteousness. What the Buddha’s merits show is that the entire three thousand worlds can be seen in an instant, and the past and future lives of all sentient beings can be seen in the first tens of thousands of years. For tens of thousands of years, all the causes and effects can be clearly seen, not only can they be achieved, but they can be achieved at the same time without being mixed. Then why did the Buddha say lie? I have seen the truth with my own eyes, and there is no need to say lies. This kind of merit is different from the great immortal in the world. The great immortal in the world may not understand or know, and it may not be true if he observes his words and looks. The Buddha had seen it with his own eyes, and he would not speak lie at all. Therefore, we must believe that the Tathagata is the true speaker, the truth speaker, the ruthless speaker, the non-speaker, and the non-speaker .

We then look down, the Tathagata Method of Obtaining, this method has nothing to do with reality and nothingness . On the one hand, this method of obtaining refers to the method that the Buddha obtained when he made a lot of offerings when he was practicing in accordance with the local conditions, and even abandoning his boss's brain. The Buddha suffered a lot of ascetic practices in order to seek the Dharma. He cut off the flesh to others. Some people said that if you light me a lamp on you, he would take out a hole in your body and put oil on the lamp to get the Dhamma. On the other hand, it is said that the nectar magical method that the Buddha passed through asceticism, then practiced, and finally attained is also the method of the Tathagata. Generally speaking, it refers to the nectar magical method that the Buddha realized, and it is also the method that the Buddha said. Why is this method unsubstantiated? The unreality refers to the nature of the nectar magic method, that is, its reality. It is not a real thing. To observe with the theory of victory, it means that there is no Dharma that is obtained, and the Buddha has no Dharma that is said, because of the ten thousand Dharma. The nature of is empty, no one really exists. Why is free from distractions it? The emptiness means that although there is no real body, there is no real thing, but the nature of the law is still there, not emptiness, because when it appears in front of confused beings, cause and effect are not imaginary, and reincarnation is existing. Therefore, when we have not realized the Buddhahood and the defilements and attachments are eliminated, the dreamlike appearances in the famous sayings are all real. Just like a needle pricked me, I will hurt, and I will hurt when I hit me with a wooden stick or a brick. In the manifestation, there is no me, no me, no sentient beings, but I hit me. It also hurts, why? It's because we don't have enlightened dharma nature and still have my attachments, so we still hurt. This is still from the perspective of secular truth and triumphant truth. From the perspective of the world, these things are all intact and exist. But from the perspective of the transcendental world, and measured by the transcendental wisdom, these methods are all insubstantial and have no actual ontology.