The sick monk broke through his daily blind spot and realized liberation (Pictures and text )

Editor's note: This story is based on "Miscellaneous Ah Han First" ○Three Sutras and the "Eighty-Ninth Sutra of the Corresponding Part 2, 2nd Corresponding Part 80"In illness, for ordinary people, it is considered an adversity.In adversity, Chamo was able to break through his daily blind spots and achieve liberation through mutual discussions with his classmates in adversity, and partly confirmed the function of adversity and his classmates in the practice of Buddhism.

Once, many monks lived in the forest garden southeast of Kushanmi City, which was donated by the elders of the Luofu family of Qu.

Another monk named Chama was also in Kishunmi City, but he lived in the Batuli Garden.At that time, Chamo was seriously ill and in great pain.

The elders and monks living in Qu Shiluo Garden learned that Chamo was seriously ill, so they sent the monk Dusa who was on the rotation as a caregiver to visit him.

Bikhu Tuosa arrived at Bikhu Chamo's residence, conveyed the care and comfort of the elders and monks of Qu Luoyuan, and said to him: Jacky Cheung! The elders and monks of Qu Luoyuan care about you very much. They asked if your condition has been relieved? Can you still tolerate it?

My illness has not improved, it is only more severe and painful, and it seems that it is almost helpless.

After learning about the situation of Chamo, Bhikkhu Tasa rushed back to Qu Shiluo Garden and reported to the elders and monks.

Therefore, the elders and monks asked Dhasa to go to the Bhata Li Garden again, reminding Chamo to follow the Buddha's teachings to observe the five feelings that are not unchanging, and they do not belong to the unchanging self according to the Buddha's teachings.

Bikkhu Tasa went to Chamo's residence again and told the elders and monks about their reminders.

After hearing this, Chamo replied to Bishop Tasa that he did observe from the five sense yin according to what the Buddha taught, and there is no unchanging self, nor what the unchanging self has.

Bhikkhu Tasa returned to Qu Shiluo Garden and told the elders and monks that Bichy Chamo's answer.

The elders and monks heard that Chamo could observe from the five sense yin that they were not self or self, and believed that this was the realm of the saint of Arhats, so they asked Bhikkhu Tasa to ask if Chamo had already attained the Arhat fruit.

Bishop Tasa went to Bishop Chamo's residence three times and told the elders about the questions.

Bichum Chamo replied that he is not an Arhat yet.

Bikhu Tasa brought Chamo's answer back to Qu Shiluo Garden.

The elders and monks believed that the third and second answers of Chamo's answers were inconsistent, so they asked the monk Tasa to go to Chamo's residence four times to convey the elders' questions.

Bichum Chamo said that although he observed that it was not me or something from the five sense yin, he still felt that there was me in experience.

The hard-working monk Tasa brought Chamo's answer back to Qu Shiluo Garden.

It turns out that the non-I observation of Bichāmākām is obedient to the observation in the study taught by the Buddha, and it is not his own actual experience.Therefore, the elders and monks mentioned the non-self-conception method that the Buddha often taught, and told Chamo through Bhikkhu: Chamo! What is the basis for saying that there is me? Is the form me? Is there me without form me? Or is it that feeling, thinking, volition, and consciousness are me? Is there me without feeling, thinking, volition, and consciousness?

After letting Bikhu Tasa travel back and forth for five degrees, Bikhu Chamo felt sorry for it, so he picked up his crutch and asked Bikhu Tasa to help him to Qu Shiluo Garden to discuss directly with the elders and monks.

When I arrived at Qu Shi Luo Garden, Chamo said to the elders: "Students! I don't say that form is me, feeling, thinking, action, and consciousness are me, and I don't say that form is free, feeling, thinking, thinking, and consciousness are me."But I also feel that the five sense yins in the overall five sense yin are me, but I will not say that these five sense yins are what I have.

Students! For example, if a fragrant flower is said to be the root of this flower, or the root of this flower can have a flower fragrance; or if the stems, leaves, petals, and stamens are the flower fragrance, or if the stems, leaves, petals, and stamens have a flower fragrance. Is this correct?

Nothing is right.

So how to say it correctly?

It should be said that only if there is a whole flower, it can the fragrance of flowers.

Students! Therefore, I do not say that color is me, that there is me without color, that there is me with feelings, thoughts, actions, and consciousness, that there is me with feelings, thoughts, actions, and consciousness.Students! But I also feel that the five senses of the overall five senses have self, which is because the deep areas such as arrogance of self, desire for self, and driven by self-sense have not been completely aware of, eliminated, and evaded.

Jiajie! This is like washing clothes. Although the dirty clothes are cleaned with a detergent, the smell of the detergent remains. Therefore, you also need to incense with aromatics to prevent the bad smell of the detergent.

The same is true for those who have heard the true Dharma of the saints. Those who can observe the five sense yin are not self or self, but those who have not yet been completely aware of, eliminated, and evaded the five sense yin must continue to work hard to learn, understand the birth and death of the five sense yin, and truly recognize that this is form, this is the key cause and condition for the generation of form, and this is the extinction of form; the same is true for feeling, thinking, action, and consciousness.If you can practice this way, you will be able to completely realize, eliminate and escape from arrogance, desire, and self in the future.

After listening to the explanation of Bichami Chamo, the elders and monks here stayed away from dust and were cleared from the dirt, and praised Bichami Chamo's explanation, so that everyone could understand the Buddha's teachings more clearly.As a result, Chamo also broke through his blind spots and realized liberation.