V 1-17 Illusionary Transformation of the Empty-body, and Delusional Conscious Thoughts 幻化空身与虚妄意识

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


The Buddha-Dharma says, “The empty body, an illusionary transformation, is the dharma body.” In other words, our body is empty, and in reality, it’s an illusion. It was created by the five aggregates that have temporarily fused and become what is known as a body. After you die, this body will gradually disappear. This illusionary-transformed empty body is called the dharma body. The five aggregates are empty; the four elements don’t exist. Thus, the empty body is an illusionary transformation. There’s a method that you can use to feel that your body is empty, that is to use an analytical approach. Then you will understand that the body is empty. For example, an accident in the factory caused you to lose a hand; a car accident has made you lose a leg etc. This body is unreal; when it’s gone, it’s gone. That’s why we mustn’t be overly-attached to our temporarily fused body. Things that are not real will not last, hence why don’t we try to cultivate something that’s real instead? You must know that our spirit is real. It’s something that can become enlightened and take along with us.



If you learn Mahayana Buddhism, then you understand that all Buddhist practices, all dharmas in this world and everything that you can see is all empty, so then there’s no need to analyse it nor deal with every one of it. Our inherent nature originated from Buddha. Why does our natural dharma body consist of the five aggregates and the three poisons? Why must the five aggregates in our dharma body be empty? Likened to the sun’s light shining over the world and bring us light, why are there still dark clouds? It’s because, in our natural environment, the five aggregates and the three poisons have fused. In the surrounding environment of our everyday life, you would find the five aggregates and the three poisons, the three poisons being greed, hatred and delusion. Your mind is kind-hearted, but when you begin to hate, it’s likened to being covered by dark clouds. Or when you like something, your fanatic pursuit leads you to delusion.


What are consciousness, delusional thoughts and bias? Consciousness is the awareness of our mind. Delusional thoughts are the irrational mental pursuit of something fabricated. For example, you don’t have any money yet you constantly think about winning the lottery. That is delusional thinking. As a result, your consciousness also transforms and guided towards a delusional path, leading you into a world of delusion. Delusional conscious thoughts are what causes one to develop misunderstandings and misconceptions. How do we know that our thoughts are delusional? You must first be at a certain level of spirituality before you can realise that you are wrong. For example after learning Buddhism, you realise that you shouldn’t gamble, you shouldn’t trade shares, you shouldn’t depend on these things to make money. To grow wealth, we should earnestly work and depend on one’s abilities to do so, and not speculation. In the Buddha-dharma and other metaphysical literature, these are known as indirect wealth. If it’s not direct wealth, then it’s very short-lived. If you haven’t reached a certain level of spirituality yet, then you would think that gambling and share-trading are also a method to make money.


Practising Buddhism is like planting trees, you must be rooted. You must have a foundation to practice Buddhism. With a solid foundation, you will be able to grow beautiful fruits in the process, and grow strong branches and leaves. If you pursue fame and fortune, then it’s like walking up to the top of a pyramid. The further you go up, the narrower the path becomes until when you have reached to the very top, then there’s no more road left for you to walk.


Practising Buddhism can develop wisdom. By teaching you how to lay a solid foundation, it’s likened to planting a tree, the tree that you grow becomes taller and more bountiful with many big fruits. Don’t lay it like a pyramid where once you get to the top, it’s over. Buddhist practitioners must grow plant trees of merits far and wide so that you receive boundless and limitless merits.



Where do limitless merits come from? It comes from faith, sympathetic joy and gratitude. 1. Limitless merits stem from faith; if you want to perform meritorious deeds, you must first possess faith. Believe in yourself and Guan Yin Bodhisattva. 2. Sympathetic joy is the attitude to take delight in the good fortune of others, so you will do any good deeds that bring joy to others. 3. Gratitude. If you want to accumulate limitless and boundless merits, you must have faith, Regardless of what type of good deed it is, regardless whether external conditions are favourable in unfavourable, in the end, we must be grateful of Guan Yin Bodhisattva who help us go through our everyday lives in peace and with good health. That’s why people who live in peace should possess a grateful mind.

Limitless and boundless Buddha-Dharma, limitless and boundless wisdom, limitless and boundless merits are all accumulated one bit at a time until, in the end, it becomes completely perfect.

Buddhism in Plain Terms Volume 1 Chapter 17

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