Clean body and soil, is also a moment of life and death. However, the balance of continuity, it is said that continuity. It also plays a continuous role, so it is also said to be constant. Knowing the meaning of impermanence, we can know that impermanence is the meaning of impermanence. First, we can use the reason of impermanence, second, Buddha and fruit can use their own soil, which is continuous on average, and the application of adaptation is endless. The life and death of all beings are called subsection life and death, and the life and death of Bodhisattvas are called change of life and death.


 There are two kinds of life and death in the absence of Buddha fruits. They are not perfect and pure, and they are successive on average. Therefore, there is a period of life and death available. This method of impermanence imprints three times. If impermanence is the principle of impermanence, it must begin at Mahayana.

Section 2 All Dharmas Without Self

In this case, we have the meaning of "autonomy" and "domination". Self-determination and domination are called me. There are sentient beings, but there are only five ways. Five roots and five dusts are called color method, that is, substance. To be human is to be human. The color method is called the color implication. There is also the feeling of pain and joy, which is called suffering. There are also various differences in acceptance, that is, acceptance. He who feels equally wants to be implicit. The popular creator of the function of mind is Xingyun. For a system of knowledge, such as the general perception in psychology, to command many desired actions, that is, to command the various minds gathered by the eyes, ears, nose, tongue, body and mind, is called knowledge implication. There are five ways to accumulate knowledge. The five implications of various methods, as usual, the color implication is the material, the thought and practice is the spirit. From the viewpoint of human beings, there is no autonomy or domination, but a group of five implications. So there are only five implications, and there is no real self. This is not my righteousness. The same is true for animals other than human beings. Therefore, sentient beings, only five Yun, there is no me. It is Mahayana that there is still law and no self in this way, but it can also be accessed from this way. For all reasons。

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