Third game

(XNUMX) All laws are empty, cause and effect are not empty

Dear fellow practitioners of the Great Virtue, hello!Then we will continue to study the eighth verse verse of "Accompanied by the Teacher—The Rules of Buddhism Discipleship".

XNUMX. To see through "The origin of all dharma originates from the emptiness of the nature, and the suffering of the cause and condition is also in it. The karma of the various illusions is succumbed to the top and the bottom to show the supernatural powers."

The content of this verse is the essence of the Prajna Sutra that the Blessed One has spent XNUMX years on. The main purpose is to help sentient beings to see through the various illusions in this world. "Dependent arising from the emptiness of all dharmas" refers to the arising of the harmony of causes and conditions. All the people and things in this world, all the phenomena we see in our eyes, are all temporarily existing phenomena of the harmony of causes and conditions. This is The truth of the facts can only be seen clearly by the Buddha, and the enlightened saints can see clearly, and our beings will always be confused by various phenomena and be deceived by this illusion.

For example, in this Buddha statue, sentient beings see a Buddha statue, but the eyes of an enlightened person see not only a Buddha statue, but also the essence of the Buddha statue.It's like its material. Why is there a temporary emergence of this Buddha statue? The Buddha statue itself does not exist. What he can see is its essence. It turns out that there are materials and various craftsmanships. Image, and this image is called an illusion because it does not originally exist.

Then this is the truth, and the saints can understand it, but ordinary beings are clinging to the image they see with their eyes, and clinging to it is true.Just like our body, our relatives and friends, and even all kinds of matter, we only see an appearance and cling to it as true, and we don’t see that its body is empty, so all kinds of fabrications have been produced for it. , And gave birth to troubles.

For example, thinking that our body is real, so you will be attached.This body is "I", so since the body is "mine", it is real and owned by me, so we will make it for it.Women will dress up for this body, so it takes money to dress up, so some people, what about those who don’t have money at home?I tried my best to sell the body and made all these ill-gotten wealth to satisfy the various needs of the body, and created countless sin karma, but I took it for granted, because this body is mine.

If we see clearly, this body is a combination of the four great false combinations, the four major materials of earth, water, fire, and wind, plus the spirit, a temporary phenomenon in which these materials are gathered together by cause and condition. When the life span is reached, the cause and condition dissipate. , With these substances it will separate, then this body will not exist, no longer exist, if we understand this truth, we will no longer be attached to life and death.

If a person is not afraid of death, then of course there are two situations, one is complete liberation, and the other is continuous karma and karma with confidence.So, even though the Blessed One tells us that all these are illusions, there is still a cause and effect in the illusion, "cause and effect are not empty."Some people only see the truth of emptiness, but think that there is no karma, and everything is empty, so they try their best to create karma. Anyway, there is no "I" to receive the retribution, then the problem is very big.

So in the second recitation, the second sentence after this recitation, I talked about "the retribution of cause and condition is also in the process."Although the Dependent Origination of All Dharma is the emptiness of the self, there is no need to cling to it, so the heart can be freed, but even so, in a natural law of truth, there is still cause and effect, and it is difficult for sentient beings to understand this. One point, since it is emptiness, how can there be a cause and effect?

In fact, this "Maddhism" talks about emptiness most thoroughly, that is, emptiness as well as emptiness. There is no concept of emptiness, so it is true that all dharma is completely ultimate emptiness.Then why is it said that karma is also in the process?Because the attachment of sentient beings is very strong, all these phenomena are true in the eyes of sentient beings. Since they are true, then they will naturally repay some feelings by karma. If you plant good causes, you will feel good results, and if you plant evil, you will feel good results. You will feel evil retribution. These causal phenomena are very real in terms of good and evil retribution to sentient beings.

So here is a special reminder that there are especially some fellow practitioners who like to study the theories of emptiness, and it is easy for them to cultivate until they become empty.The realm of partial air is very terrible, and it is easy to create karma without fear. Therefore, we must pay special attention to the retribution of karma, and this retribution is not only suffering or suffering, so in general, it is written "Causal Retribution" ", I especially wrote it as "retribution to cause and condition."The purpose is to emphasize that karma in this world of ours is not only true, but is actually suffering in nature, pure suffering without happiness!

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) The essence of all phenomena in the world is suffering

Although it is possible for us to create good causes and feel good results, in this phenomenal realm, in the world of Saha, the kind of good fruit we all feel is actually bitter in nature.Just as the Blessed One said that there are eight sufferings in the world, and the eight sufferings are divided into "suffering, bad suffering, and suffering."This suffering is inherently suffering, so it is called "suffering."The essence itself is suffering, so it is the suffering of the nature of suffering.

The bad bitterness is that it looks happy, but it doesn't look bitter in nature. For example, if this thing is delicious, is it sweet and not bitter?Taste is very enjoyable, but because of this enjoyment, pleasure, good fruit seems to be a good thing, but it will change, it only temporarily gives you the illusion that it is a kind of good fruit, a kind of happiness Feel.So you will mistake it as a kind of good fruit, a good state is happy, so you will be greedy in it.In fact, if we see this phenomenon clearly, it will change, and it is also a kind of suffering, then you will not cling to it, you will not be happy or addicted, then this kind of happiness is called "bad suffering."

For example, when we eat, it’s delicious now, but if we eat too much, we feel sick. When you’re in a relationship, you don’t get tired of the objects you look at, but there are always people who love each other again. That feeling will change one day. According to experts, the love period is only three months.I’m not sure if you do the research on your own. Usually after three months, you start to find faults, which is very strange!Why is it like this?It doesn't make sense!The same person has these same habitual problems. Before his feet were not clean, you would not dislike him. Now after three months have passed, after the love period, why does this same thing feel different?Begin to have that kind of dislike, this is a kind of misery!It will change. Of course, our human heart is also impermanent. All sorts of changes will prompt us to be happy things, which are beautiful things, but the result will change, and then suffering will occur after the change, so this kind of state The Blessed One calls it "Bad Suffering"!

Then "work hard"!This is more subtle, and the human body generally cannot understand it. If we can understand it through the practice of Buddhism, we can observe it.Generally speaking, it is "the suffering of reincarnation." Then we are still obsessed with a state of reincarnation in our lives, so we can't feel the suffering of reincarnation.Because reincarnation is a matter of the next life, or reincarnation in the previous life, we have forgotten about where we were reborn in the previous life, so it is generally not easy to understand the state of suffering.

But there is another way to experience it. For example, we do the same thing from morning to night, get up in the morning, brush our teeth and wash our face, then face the pressure of a day’s work, and then eat and drink after get off work, every day, day after day. Desperately making money every day, spending money desperately, living the same life every day, this one is also a kind of reincarnation!Keep repeating and repeating, in the end you will have a feeling of exhaustion and feel very tired and boring. It’s like this every day. Everyone doesn’t know if you can experience it. I really have that experience before, and I feel alive. I'm getting impatient, it's so boring, you have played, you have eaten, you have suffered, do you want to live like this forever?

Of course, when you are still addicted to it, you certainly won’t feel this way. You are still enjoying it, but if you feel that you have tasted enough, you have tasted enough of the things in this world. Everyone’s sensibility is different, and some One tastes a little bit and feels enough.When I was about 20 years old, this feeling was very deep. I felt impatient and boring to live... There is nothing in this world that makes us feel that although it is good, it has its benefits. You can still eat delicious food and enjoy all kinds of enjoyment. Still great!But we also know that this feeling can change, and it’s really boring every day. No matter what you like, you can do it every day, and your feeling will change. So in the end you will feel, really Gradually realize the feeling of suffering, which is what the Buddha means to "practice suffering", which is repeated day by day.

Life is actually endless, so if we don’t practice, we will be trapped in this kind of helplessness. We will really be in pain, so the scriptures describe the suffering of hell as endless time.why?Because the life of human beings is truly endless, it’s really terrifying if you think about it. If we don’t practice, we’ll always be trapped in pain, in the midst of "suffering, suffering, bad suffering." It's miserable and terrible!

Someone is indulged in the pleasure of the five desires. He still doesn’t know about suffering. Of course, he feels nothing. When you awaken, you know that if you don’t get rid of it, you are in fact suffering at every moment and in a state of suffering. And there is no time to go, that kind of situation is very scary.You can take your time to experience it. I just tasted a bit of it myself, so I used to think about it. It was not a momentary impulse. It was really boring and impatient. I did stupid things before I studied Buddhism. Of course not anymore, because you are also sentient beings, so you have to take good care of sentient beings.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)   

Third game

(XNUMX) Only practice can turn suffering into happiness

Then there is another situation where suffering can also be seen in our thoughts, and this is even more subtle.Our thoughts, in an instant, are endless and boundless thoughts arising and passing away. Only people with a quieter mind or those with meditation skills can observe our own thoughts. The emergence and passing of impermanence in an instant, the life of thoughts, the passing of thoughts, that is One life and death!So how many times do we live in a day?How many lives have passed?The birth and death of thoughts is a rebirth of life. This is the realm that people who have to practice a certain degree of practice will appreciate this state, this is the truth!

Our ordinary people have very rough minds. We feel that the life cycle from birth to death is a life cycle. This is what we ordinary people recognize. In reality, it is birth and death, and the birth and death of thought is a cycle of birth and death at the moment of birth and death.So if we are delusional people, we will feel very tired, right!You have been in the cycle of life and death, and of course you are tired!So do hardships!This state of continuous flow can make people feel very bitter, so the Buddha didn't say "joyfulness", he said "sorrowfulness."

Therefore, in our world, the Buddha sums it up as "suffering suffering." These eight sufferings are covered in sufferings, birth, old age, sickness and death, love and separation, resentment and hatred, unwillingness, and the five shades are flaming. These eight sufferings are covered in suffering, and they are all in essence. It is suffering, everything in the world is suffering in essence, birth, old age, sickness and death are all suffering.

Then there is a distinction between bad suffering and deeds, so the whole summary is these three kinds of "suffering, bad suffering, and deeds."So in a nutshell, all the phenomena in this world are all suffering, so in my second sentence, I changed "causal retribution" to "causal retribution", emphasizing that this is the phenomenon of this world.Although we understand that the world’s ten thousand dharmas originate from the emptiness of nature, we can’t call away no cause and effect. We have to understand the suffering of this world, but it also has the retribution of cause and effect in it, and the cause and effect are not empty!Therefore, we cannot create evil at will, not only can we not create evil at will, because we understand that life is an endless stream, so we must turn suffering into happiness.

Then if you turn from suffering into happiness, and then you can turn from suffering into happiness after liberation through practice, then you have an endless life, that's even better!Just being in a state of bliss forever, that would be ideal!If we are happy today, but our lives are limited, that would be meaningless.Therefore, everyone must practice, liberate themselves, and live in the realm of bliss. Then when facing this state of endless life, we can live in happiness forever.

The endless life, this is the truth, the law of nature is like this, no one can change it, and no one will leave this law of causation, this law of cause and effect.Then if you don’t practice and don’t turn suffering into happiness, then you will suffer endlessly!There will never be a day to leave, so the sentient beings who go to hell to suffer are like this. Many scriptures describe people who suffer from hell. He is a thousand calamities!It is difficult to leave in a thousand catastrophes, but it is not the period of separation in our concept. There is no way to calculate this time.

Because we are really in the middle, there is no end to life in the first place, so when your mind can't reach liberation, of course you will always be trapped in this suffering, so once suffering is endless, time cannot be inferred. .When we understand the truth of this fact, we won’t be attached to the matter, worry about it, and create all kinds of sin karma for it. At the same time, we also understand that although all dharma is an illusion, it is because There is also the existence of cause and effect, so we don't dare to do evil. This verse is to let us see through the truth of this world, and then learn how to have a correct attitude towards life.

The third sentence tells us that "Yu Zhu illusion has lost his karma."Although we know that all dharma is the original emptiness of illusion, but how should we face it?It is to follow the condition to go to the karma in the phenomenon, because before we are released from life to life, we have also created a lot of karma with sentient beings, with good conditions and evil conditions.When these conditions are mature, they will appear, so we will encounter some good conditions and some evil conditions in this life.

Then we personally have been liberated, have seen through all illusions, and will no longer recognize the false as true, knowing that these illusions are false, of course we will not be affected in any way, but because the sentient beings are attached to them and have not yet been liberated, they are attached to you. The fate with him is real, so if he should collect debts, he still comes to collect debts from you, and if he is not in business, he still has to come to bond with you, so what are we going to do?Follow the predestined conditions of all living beings to go to this karma.

What's the matter?Of course, it’s not that you continue to reincarnate with him from life to life, but we need to help him to liberate, to help him recognize the emptiness of the ten thousand dhammas, to help him to let go of seeing through, and to be liberated from the illusion, then this can truly be completely free. Suye.Under this circumstance, for ourselves, the various fabrications in our lives are not trapped in this phantom karma. What kind of life is it for ourselves?Live this life of magical free game change.So we have to see through this truth so that we can live freely.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) Sending bodhicitta and practicing to save sentient beings

Then this "upward and downward transformation" is to seek the Buddha and the way down to transform sentient beings, because there are still many sentient beings who have not been saved, so at the same time we also have to do a demonstrative example.Asking for Buddhism is to guide sentient beings. On the one hand, we are obsessed with the blessings of the Three Jewels. On the other hand, we can show and perform for sentient beings. How should people live while they are alive?There is only one way to practice.In Buddhism, we can find the method of practice and the correct way of life among the Three Jewels. This is what we ourselves have to show and perform for all sentient beings.So what did the Buddha do after he became a Buddha?It’s not that I sit in the Buddhist hall and worship you every time I’m okay. Of course not. I’m more busy. Why are you busy?Busy entering into the illusion of sentient beings, playing magical powers with them, and performing a correct attitude in life to allow the people to learn the Dharma, then this is what our Mahayana talks about "inducing bodhicitta."

After we are liberated by ourselves, we must lay down sentient beings and develop bodhicitta to help those who have not yet liberated, so that we can truly achieve karma, because you have a predestined relationship with him in your past life, and this is also your responsibility.Otherwise, you think everything is illusion in your eyes, but in their eyes it is real, so your karma will never end with him, unless you live in the realm of constant light forever, but a real The liberated Mahayana Buddhas and Bodhisattvas cannot only care about themselves, so they are not called the realm of Mahayana Buddhas and Bodhisattvas. That is the Hinayana Arahant, who has attained Arahantship, that is to say, the Buddha has not really completed the path and his own wisdom and compassion. Really complete.The truly consummated Buddha will certainly have compassion for all living beings, and in his own realm, the deity lives in the realm of nirvana in the light of constant solitude and never moves.However, at the same time, they can be cloned into the ten directions, to save the sentient beings who are destined to one's own life in the ten directions world.

Therefore, if we learn and use this verse, then you can also be said to be a living bodhisattva who comes again by wishing. At least you are an Arahant. You have already understood your mind, and you are even above an Arahant, because In the state of mind and nature, you are still inseparable from cause and effect, and you are able to obliterate the old karma in the phenomenal realm, and you can seek up and down to manifest magical powers. This is the realm of the Mahayana Bodhisattva, not the realm of the Hinayana.

That disciple rule must also achieve this in order to be able to achieve Consummation. Our own realm must be able to fully attain the Mahayana Buddhahood, so that our disciple rule can truly achieve Consummation. It is not only the rules of conformity, the rules of walking, sitting, and lying on the surface. There are not only the five precepts and ten good novice law rituals, but also the basic precepts of monks and monks. Of course, these precepts must be done. The rules must be learned, and even all laws and rules in the world must be followed.What's more important is our inner state of liberation. We must attain Consummation. This is the standard that our "Guide to Follow Teachers and Disciples of Buddhism" really must be achieved, so it is not easy.This book will accompany us to Buddhahood, and then it will still be able to be used.

In fact, the Tripitaka is really the boundless content that Buddha Shakyamuni taught for XNUMX years, but if the Fa is really condensed, one sentence may be able to tolerate it. Therefore, there is a sentence called "Mustard Seed Nasumi". "The mustard seed is very small but it can contain Sumi, so "one is more than two" is said in the "Hua Yan Sutra", so the "Hua Yan Sutra" talks about the realm of the phenomenon of the Buddha's fruit.So this book of ours has only ten recitations. It does cover all the truths of the Dharma and the universe, but we must have a stage in our study, and we must first lay the roots of respect from the first admirer, so that you can have a solution. Further study.

Buddhas and bodhisattvas have many kinds of skill in saving sentient beings. The so-called supernatural powers are not necessarily the appearance of some weird phenomena. There are many ways to save sentient beings. Some explain the truth to you like a teacher and teach students, and some use some. Using some cloth to guide you slowly by your side, this seems very common.There are some phenomena that ordinary people think are more special. The more common one that is allowed in the Buddhist world is that we rely on the merits of the name of Buddha and Bodhisattva. This part of the concept of supernatural power is more than us. The imagination of ordinary people.

Well, if you look like an outsider no matter how powerful it is, he may fly into the sky and let you see the Buddha. This is not what Buddhism advocates.When the Buddha was alive, there were disciples who had achieved these six supernatural powers. Another disciple deliberately showed supernatural powers to force others to learn Buddhism. The Buddha scolded him and said that you will not be allowed to show supernatural powers in the future!He threatened people: If you don't study Buddhism, I will often appear above you in the air, flying around and scaring you to death!You can't do it without studying Buddhism.Of course this method cannot be used, so I was reprimanded by the Buddha.

In fact, the supernatural powers of the outside world are all available in the sages of the attainment in our Buddhism, and the supernatural powers of the outside world are small cases. The magic power of the Buddhas and Bodhisattvas is boundless, but the Buddha did not emphasize this in saving all living beings, and even rebuked this supernatural power. Why?On the one hand, worrying is confuses with the outside world. On the one hand, you are afraid of misleading sentient beings. On the other hand, you are afraid of misleading sentient beings. On the other hand, you are afraid of misleading sentient beings. Avoiding sentient beings is easy to go astray, so generally we save sentient beings. Buddha disciples don't emphasize these supernatural powers and inductions in saving sentient beings. There are various special phenomena in phenomena, so we don't use these to save sentient beings.

In addition to using the power of the Buddha's name, this is fine!The power of the Buddha's name is that it has a kind of magical power to attract it, because it can't be seen!The Buddha name is just a name. If you say that its power is boundless, most people will think it is quite magical. Is there really such a thing?It is unthinkable and unbelievable for sentient beings, but we can build up everyone’s kindness towards Buddhism in this way, because after all, it is not easy to enlighten sentient beings to believe in it, so some skill is still needed. In particular, the Pure Land Method relies entirely on the power of the Buddha, that Buddha cannot see, and the Buddha’s aspiration is used as a medium through this name, so we must have confidence in the merits of this name, and truly believe that you can enter the Pure Land. The gate, the real establishment of faith and willingness to act this resource, and finally the monk and the buddha lead to the becoming buddha.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) Exert magical powers and skillfully save sentient beings

Therefore, in terms of the Pure Land Method, we put special emphasis on the merits of the name, and use the magical powers of the name to show skill to save sentient beings.Like in the Tang Dynasty, Master Shandao was the second ancestor of our Jingzong. Through his own practice and diligent chanting of the Buddha, he attained the samādhi of Buddhism, chanting the samādhi of Buddha, and chanting the samādhi of Buddha. Just a light from the mouth, this is the light phenomenon that is revealed through the supernatural powers of the name merit, this is the use of skill.

Like when Master Shandao was alive, there were some outsiders who seemed to be a guru. They didn’t know if it was Tantra or someone. They came to Master Shandao’s lecture hall to ask questions and ask for trouble, saying, “You are not really reciting the Buddha and becoming a Buddha. !" Come here to debate.Master Shandao didn’t argue with him either, because the teachings of Pure Land are very deep, so you won’t believe it or accept it if you don’t understand it. I'm not going to tell you so much about supernatural powers, just show it directly, then you believe it, it's more important to achieve your goal.

Therefore, Master Shandao did not explain to the person who asked the question. He only said: "If what I said today is false, and if I can't become a Buddha by recitation, let me go to hell on this podium on the spot." The ground will crack. Come on, Devadado really cracked on the ground and fell directly into hell. Then the master of good guidance swears like this, he swears!Then if what I said is true and true, reciting the Buddha will surely become a Buddha, then let the two Buddhas in the lecture hall, the statues of Buddha Shakyamuni and Amitabha, shine for me to prove it.As soon as he finished speaking, the Buddha statue in this lecture hall immediately shined to support him!Prove him!

This is magical power!Sometimes it is still necessary, because it is very difficult to inspire a person's faith. There is no way to show evidence. Where is the Buddha?The Buddha is originally there, but you can’t see it. Then I can’t let you see it because your karma is there, and there’s no way for you to see it on your own strength. Then I have to show my magical powers to show you some incredible phenomena. And produce a kind of belief power.

Master Shaokang is even more powerful. Master Shaokang is said to be the incarnation of Master Shandao again, and he is also the ancestor of our Jingzong.Then he saw the portrait of Master Shandao. Master Shandao walked out of the image in his own portrait, showing his supernatural powers to attract Master Shaokang and make him admire him.Master Shaokang himself is already a person with a very good cultivation level. It is not easy for you to save these people, unless you can be convinced by him, so Master Shandao uses his own portrait, because Master Shaokang goes to see him At the memorial hall, I looked at him with great respect and admiration. As a result, Master Shandao walked out of the portrait and his whole body was full of light. Therefore, at that time, Master Shaokang was subjected to this kind of photography and also wished to specialize in the Pure Land, and later became the ancestor of the Pure Land Sect.

How did he attract sentient beings by chanting Buddha himself?He chanted a Buddha's horn and said a Buddha, Wow!More exciting!Originally it came out of light, but it was passed down to his generation and turned into a Buddha statue, so we usually see some related pictures. The statue of Master Shaokang’s patriarch will paint him with a Buddha statue floating out of his mouth. There is historical record.

Here I can provide one thing, the things I have passed through for your reference, and the blessing of myself that I have gotten.In general, we are the people who promote the teachings. We take special care not to show magical powers and talk about some very wonderful things, so I personally don't touch this aspect in particular.Once, I was chatting with a layman who cultivated secrets. They were a husband and wife who did well in cultivating the secret practice. They were from the eastern secret practice. They both had a dojo, and the two of them were responsible and accepted some apprentices.Once I was a guest at their home, and their dojo and home were also a guest there.The female layman chatted with me, poured a cup of tea and asked me to boil water. She deliberately took out four cups of water, two cups for me and two cups. She said, "Master! Have you blessed water? I said: No! I said I believe in water. Our mind power has this blessing power. This Dr. Emoto Masaru has also done some scientific experiments.” It is impossible for us who are practicing the Pure Land to have confidence in the Buddha's name. We already have this confidence and believe. This Buddha name still has power.However, we have not really experimented, and outsiders also often use these to talk about blessings. For example, the one we are most familiar with is the Great Compassion Curse Water. We have used this to bless things through names or spells to help sentient beings. Attracting sentient beings, this is an ingenious mode of using magical powers to attract.

We don't emphasize it in Buddhism, but we can use it. For example, the Great Compassion Curse Water that we just talked about is known to many people.However, people who cultivate the Pure Land generally don’t emphasize this too much. They don’t talk about reciting the name of Amitabha Buddha, get a mantra of Amitabha Buddha, and then heal sentient beings. Normally, it’s not possible. It’s okay to do this, but usually it’s not. Will do.Anyway, let’s chat, we won’t talk about other trivial things, just talk about the method and communicate with everyone. He said, "Master! You haven’t made blessed water before, let’s do it, okay?" He usually does it. do.I said: Okay!I just follow that cause, then he will recite his mantra, and I will recite Amitabha. He said that they bless water like this. After blessing, the water will really be different. Let's experiment on the spot.As a result, he was chanting his mantra. It took less than a minute to chant. I was cooperating with him. After he finished chanting, I stopped.In less than a minute, our concentration was focused on the glass of water, and we chanted the Buddha's name to it. Then I watched him stop for a minute and I stopped, and he said, Master, you can drink and drink.Really!The two glasses of water are different, which shocked me.I think, wow!Why is it so powerful and so obvious. It feels different if you do it yourself. You will have a more cordial feeling about the power of this Buddha name. Normally, of course, we have also experienced a lot of inductions. Know that this Buddha name generates power.

Once I was almost bitten by a dog, the Buddha name rescued me, and so on, these things in life, big and small, we really believe in the power of this Buddha name, and it is getting deeper and deeper, but through a material medium, What we deliberately did was never tried.So my own experience, I think it’s really amazing. You can try it when you go back. This is the Buddha’s power, not your power. It takes less than a minute. Two cups of water and one cup are sweet and one cup is astringent. Generally, tap water that has not been filtered is astringent when you open it. Obviously!He has blessed a cup, he poured it on the spot. It was originally a cup full of an empty cup, but he poured half of it. Didn’t he use two different cups, did not do tricks, understand?He pours two full cups of water, he cups one for me, and then takes two empty cups, then we will pour from this full cup, so this water quality, one cup has blessings and the other is not blessed, so it’s not at all if you take it off and drink it. The same, so you will feel the power of the Buddha's name very directly. This is also a lead.Their Tantric Buddhism often uses this method to attract people and help others to cure their illnesses.

In other words, if someone is a foreigner, he will lead him to a power that is not based on the Buddha's name, but he is based on his own power. Then it is a foreigner, and there is a problem!He will let you worship him, ask you to treat him as a living Buddha, and treat him as a powerful person, then he can ask and ask you, and this is a problem.

Therefore, a person who uses supernatural powers must have a very pure and selfless heart. That is the supernatural power of the Dharma. If there is me doing it, it is for fame and good fortune, or that I don’t want the fame and fortune of all living beings, but I do. I, that is the demon king, the demon king is this kind of mentality, with me I am the strongest, you are all my people, my mana is the strongest, none of you surpass me.This concept is used to show magical powers, and this is the devil.

Therefore, the magical powers cannot be used casually, and ordinary sentient beings can't distinguish it. It just depends on the mind of the person who uses it. What is it like?Therefore, we generally don’t cling to people with this supernatural power. As a Buddhist chant, we can rely on the merits of the name of the Buddha at most. This is okay. This is very safe. Don’t pursue other supernatural powers. , It is easy to go astray.Then the way of attracting sentient beings is the same with skillfulness. We are based on the name. Don’t emphasize personal magic, don’t emphasize your own personal various other ingenuities. Then you will want to increase your ego, and slowly you will become yourself. Damn it!You don't even know that you have become a demon before you know it. You thought you were saving sentient beings skillfully.This is by the way, explaining a state of supernatural powers.

Respectful excerpts from the disciple's biography (approved by Master Renjing)

Third game

(XNUMX) Sending bodhicitta and saving sentient beings can achieve selflessness

Next, let’s look at the ninth verse "No-Self": "I am indifferent to all sentient beings. I am not disturbed by reciting the Buddha's name, and I have reached the shore without knowing it." This realm is a realm of a saint. But at the same time, it can also be a way to guide us into this realm. The method is very simple. This is the skill of our Pure Land Method, the skill of the Mahayana Pure Land Method.Mahayana teaches you to save sentient beings and develop bodhicitta. Put our hearts and minds on sentient beings to save sentient beings.If this thought is to save sentient beings, the ego is naturally weak. Therefore, when we save sentient beings, we are actually saving ourselves to achieve our merits at the same time, so this is a skill that the Hinayana does not have.The Hinayana is first practiced by oneself, and some will be fine after finishing the practice, and some will go back to the small to the big and then practice the Mahayana.The Mahayana method is the proof of perfection, and the basic to this level of perfection, elementary school courses and doctoral classes can be taken at the same time, so it allows you to care about sentient beings, it allows you to save sentient beings, in fact, we have not yet been saved, why should we? To save sentient beings?

But the beginning of Mahayana is to let you first develop bodhicitta and save sentient beings, and then do whatever you can. At the beginning, if you have no strength, you should focus first, do as many things as you have, and the more you do, the more your merits and merits are achieved. In terms of being bigger, in short, this is the skill of Mahayana, which allows you to live in peace in saving sentient beings, then you will be "selfless" at the moment.Our practice is to break the self-attachment and the Fa-attachment. All of these are illusions, and your attachments are for you.Then you say that telling you "I" is not true. All kinds of ten thousand dharmas are dependent, they are the emptiness of your own nature, you can't feel it!right?Especially the "I" body has been with me for so many years, how could it be fake?If you don't cling to your body, it's impossible!You must cherish it very much. Dress up and make-up for it, make karma for it, sculpt the body for it, and exercise for it. You are willing to die if you are tired.Anyway, you just want to dress it up well, that’s why you can’t... Even if you hear the truth, this "I" is fake, you can’t put it down, if you can put it down, you don’t care what others think. You, there is no ego, there is no comment in the eyes of others without "I", this is impossible to do, it is very difficult!

So teach us a clever way, how to be selfless?It is to put your mind and thoughts on saving sentient beings.So, don’t think that teaching you to practice Mahayana is a disadvantage!In fact, it is helping you to practice and break the ego.Only when the ego is broken can you be liberated, and can you truly be free from suffering, so the more you put your heart on all beings, the more complete your ego and your liberation will be, and the weaker your ego will be, so the more your heart will grow. The bigger you get, the more benefits you get.So we often say that when we hear that saving sentient beings is saving ourselves, it is indeed like this!The greater the mind, the more selfless.Then, this is a method to help get rid of ego and a method to achieve no-ego.Then "read the Buddha's name and the mind is not confused." Because our ego attachments have not been completely eliminated, the mind will still be scattered with delusions, especially this subtle delusion is difficult to concentrate in one thought at all times, and live in a real world. Beings cannot do it.So what should I do?In a state where we have not yet entered into a real world and settled in a real world, we need to use the Buddha's name to keep our hearts from being distracted. This is the most complete way.Our eighty-four thousand methods of cultivating precepts, meditation and wisdom are nothing more than to keep our minds safe and reach this state of one reality, then you can inspire your Prajna wisdom and the six magical powers to appear.

No matter what you practice in meditation or meditation or meditation, it is to achieve this goal. The most convenient, reliable and easiest way is to use the Buddha's name and recite the Buddha's name to settle this distracted mind. This is the best way. .why?Because the Buddha's name has merit, it can bless you without being enchanted. If you don't have a Buddha's name, you just choose a realm by yourself, so watch me and put my heart on this flower, then of course I won't , If there is meditation, I won’t be distracted, the mind will control the mind, and nothing will be done!Your heart can live anywhere, and you can show your six magical powers.The problem is that you will be very dangerous in this process, because this flower has no magical powers, and it does not have the merits of the Buddha's name to help us not be obsessed.After viewing this flower for a long time, we have observed that there is meditation, and what kinds of illusions will appear.Hey!How does a flower become a fairy? A flower fairy, everything looks like it, because we have a lot of delusions in our hearts, so fantasy will turn into all kinds of illusions, so the water you look at is a realm, if it is a Buddha name without blessing power, etc. , That is very dangerous!Too many people are obsessed with this. Once you have the skill of meditation, you will be too absorbed in your observation.

There are even tantras who observe the deity, I have encountered such female laymen, and even betrayed me for two thousand yuan.When I was a layman, we ran a magic weapon distribution agency. Many people could come in and invite magic weapons. Once, there was a woman who looked like college students and was articulate and articulate. When I talked to me, I would welcome her and let her invite magic weapons. Later, she said that when it came to the topic, it was normal during the chat. Later, she said: Actually, I am here today to beg you for XNUMX yuan.I said: Ah!Two thousand yuan for alms?Then she said: Yes!She said: You have to give it to me because I am Guanshiyin!I was silly at that time: Ah!Are you Guanyin?Avalokitesvara is missing two thousand yuan?At that time, I would have noticed. It turned out that she had over-cultivated. She was very attentive and diligent in cultivating secrets. That’s why she generously thought that I also wanted to protect her. She is Guanshiyin. She is not going to do bad things. It just happened that the money was spent, and there was a shortage of two thousand yuan. Why did you want to take a car to eat? It was really stuck in that realm. She thought she really became a Guanyin Bodhisattva, and her deity was Guanyin, stuck in her Zen. During the concentration, hers is evil concentration, which is terrible!

Respectful excerpts from the disciple's biography (approved by Master Renjing)

Third game

(XNUMX) Enlightenment to become a Buddha through false cultivation

Therefore, we must cultivate this one mind through the Buddha's name. Then it is safest for us to remain undisturbed. It is good to recite Amitabha or Guanyin Bodhisattva. The Buddha's name itself has power, especially the name of Amitabha, because other Buddhas and Bodhisattvas do not. There must be such a vow, but Amitabha is to save sentient beings by name, so all his merits are placed in the name, so when you call the name of Amitabha, all the merits and powers of Amitabha are now protecting you, all There is no way for the evil demons to invade, so that you can achieve one mind safely and smoothly, so that your mind is not disturbed.These two sentences are to guide us from the standpoint of the Pure Land School and the Pure Land School to achieve our precepts, concentration, wisdom, and one mind.So this is about a realm. Of course, we have talked about it before. When the third recitation "Zhicheng", we have already talked about the practice of our Pure Land Method. If that recitation is done, we can be born and reborn in the West. The world is a Buddha.Our school of Pure Land Method can be completed.The third recitation "The Sincerity": "A deep and undifferentiated mind, and true faith and aspirations are revealed from it, without being disturbed by all kinds of circumstances, and self-nature and virtue are naturally rounded."

In the third verse, in fact, the Pure Land Method can be graduated, so why did we mention this at the end?Because we haven’t passed away yet, and we still have surplus energy and time, let’s just drop in. By the way, we don’t have to rely on this practice by virtue of precept, concentration and wisdom, but we also do it for sentient beings by the way, and on the one hand, let us Life is happier and more comfortable.If before we die, our ego will become weaker and weaker, and our minds will cultivate more blessings and wisdom on sentient beings, our blessings will grow, and we will become more and more liberated, and then we will not disperse if we recite more Buddha's signs. In chaos, things will be less error-free and life will be much better.Therefore, a person who truly recites the Buddha and seeks rebirth is more diligent in behavior. How can he diligent?The same precepts, concentration and wisdom, the same recitation of the Buddha, and the same cultivating goodness, so we mentioned earlier in this book that the discipline of this disciple is also necessary. The practice of Buddhism is nothing more than the order of the three studies of precept, concentration and wisdom.

As long as we can live our lives through these two sentences, "Through fake cultivation to become a Buddha, we have reached the shore without knowing it." Although we practice like this, we have already known about emptiness and we know that even if we do it like this All the pretences, whether we save sentient beings, or we recite the Buddha, are actually practicing through falsehoods, performing this thing of becoming a Buddha, and everything is doing Buddha things in illusions. If you live like this, you will arrive before you know it. The other shore, this other shore means becoming a Buddha.We don't think we are practicing, but if we just do it this way, you will naturally be able to enter the realm of Buddha. This is the skill of the Mahayana to save sentient beings, and the Hinayana cannot understand it.

The Hinayana, you must first hold the precepts, and then hold the precepts to a certain level, you have to practice meditation, meditation to a deep meditation to inspire wisdom, he will not first go to save sentient beings, he will not be saving The present moment of all beings is also self-satisfaction. Mahayana is to self-save him and complete the roundness proof at the same time. It is incredibly subtle, so Mahayana is a very high realm.The Hinayana method is as advanced as the Confucianism and Taoism in the world. Many doctrines are at a very advanced level. They are very close to what is mentioned in the Hinayana method. The realm of that is really incredible!Surpass all world laws, Surpass!

Where is the state of Mahayana?In the "Hua Yan Sutra" and "Hua Yan Sutra" you read, there is not a single sentence you can understand, right?You can also research out a set of your own theories such as the "Tao De Jing" of legal Confucianism and Taoism in your world. You can read the "Hua Yan Jing", but you don't understand it. Sariputra Theravada Venerable He can't understand it!When the Blessed One was witnessing the fruit under the Bodhi tree, he was talking about the Huayan Sutra, but the Hinayana could not understand it. You will find out when you look through it. Therefore, the Mahayana state is the most complete and wonderful.But I can understand, because the Mahayana has it, the Huayan Sutra is also divided into large parts, middle parts and small parts. So since the Blessed One speaks, he uses the simplest method when he speaks, just like we are talking about the pure land. The method is the same, you can speak deeply or simply, but we use a very vernacular way to make you understand it. So the Hua Yan Sutra we see now, in fact, we also have the ability to understand, otherwise How does the old monk talk about "Hua Yan"?How does the great patriarch say "Hua Yan"?He didn’t understand what he couldn’t talk nonsense, so the Blessed One used some skill later, and the part that he said was understandable by the Hinayana, otherwise he said that none of us can stand up to it. It's a theory, the Blessed One cannot do such a thing.Anyone in the world of classics will be able to testify, accept, and benefit from it, and the Blessed One will speak about it.Because maybe you can all be enlightened in the "Hua Yan Sutra", maybe!Don't underestimate yourself.

The good fortune boy fifty-three ginseng. Among them, there are good people and evil people with various good knowledge. He also visits the wicked, and then through the whole process, he gains wisdom and accomplishes his merits in various realms. This is also a manifestation of one-time Buddhahood, so according to "Hua Yan" you can also be one-time Buddhahood.If we rely on our own self-reliance, but we can’t do anything about it, we can learn as much as possible, but the major is still to rely on Amitabha’s aspiration.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) How to reach the state of reciting the Buddha's title

So how can we be able to recite the Buddha's name if we are not confused by reciting the Buddha's name?If we don’t recite the Buddha, our mind will get confused, right?If we don’t recite the Buddha, we want to think about things, so it’s impossible to do it. That’s because we have to work to do things and even get used to having delusions, so we can’t chant all the Buddha's name when we recite, right?So there is a way to do it, but it must start with the name and chanting of the Buddha. After chanting for a long time, you can enter this realm. If you really enter this realm, it is truly possible for you to recite the name of the Buddha without being distracted, and let you If your mind is not disturbed, if your mind is not disturbed, you will do well when you do things. This is what we call "concept of Buddha".

This term for "conceiving the Buddha tacitly" is my own in 2012. I realized a certain realm during my chanting of the Buddha. I feel that using a noun as an explanation for this realm is easier for sentient beings to understand, and we don’t need to be attached to the name and form. It’s not that I invented a new method, no!This was a feeling I had at the time. I used this term to make it easier for everyone to understand the realm I was talking about, and this realm is actually the "Yuantongzhang", the Bodhisattva's "remembering the Buddha", "remembering the Buddha and reciting the Buddha." "The realm of.

We all misunderstood before, what is recalling Buddha?Just thinking of Him, remembering!Thinking of Buddha, right?Ordinary people understand, but if you think about Buddha, what do you do when you do things?You can’t think about the Buddha all day without doing things. Then if you want to do something, the name of the Buddha must be broken. So in that situation, if you have to think about the Buddha, then you can’t do it. The Buddha's name is not distracted, and the Bodhisattva of the Great Power is the Bodhisattva of Enlightenment, and his Buddha's name is not distracted. Therefore, what he said "remembering the Buddha and reciting the Buddha" is definitely not in our concept. It can be remembered by thinking. In that state, do you understand?The Bodhisattva of the Most Powerful Bodhisattva is the Bodhisattva of Waiting for Enlightenment. At the Shurangama meeting, the World Blessed One asked them to express their learning experience one by one. All the attending Bodhisattvas were Bodhisattva of Waiting for Enlightenment, so he said he came to do this The study report said how he did his study. One of the paragraphs "Remembering the Buddha and recitation of the Buddha, now I must see the Buddha, it is not fake and convenient, and I am self-satisfied." This is his practice.In addition, all Bodhisattvas who climbed above the earth would never leave the Buddha in two or six o'clock, so if we ourselves recite the Buddha as our ordinary human beings, is it possible to remember the Buddha and recite the Buddha?impossible!Because we have to work and have delusions, there are often interruptions, and it is impossible to be uninterrupted in two or six o'clock. Therefore, the kind of memory in our concept that remembers the Buddha, remembers the Buddha, remembers the Buddha is not the real "Yuantong Zhang" here The realm in question, isn't it!It is to truly be able to keep the Buddha's title in the two or six o'clock, and keep the Buddha in your heart. This is called "remembering the Buddha and reciting the Buddha" as the Bodhisattva said.How can it be done?

Most people can't do it all of a sudden. That happened in 2012 because during that year, I was going to ask for rebirth, not for rebirth. We are always looking for resurrection and waiting for rebirth.But there happened to be a prophecy, and I followed that prophecy as an extemporaneous collection of evidence, so I didn't schedule anything all year long. It was just convenient to come to Buddha with a foot restraint, so the time was very long, and the time for chanting was very long.Then a few times, suddenly after a few hours of chanting Buddha, otherwise I was going to sweep the floor, and when I was doing some things, I suddenly felt in my heart: I am doing this thing now, I am doing this thing intently. This is called "view", but in my heart I suddenly felt that the Buddha did not leave my heart, but it was very pure and quiet, so I said "silence", and its state I described it as " "Concede the Buddha silently." Why is that current state?Because I am now concentrating on doing things, I am not thinking about the Buddha or chanting the Buddha, neither!This is just like the meditation on the rooftops. Your meditation is a bit similar, but it is not a real meditation. The meditation is to focus our attention entirely on our walking, staying, sitting and lying things. This is called meditation!

When I was doing things, I didn’t want to talk about the Buddha. I was doing things attentively. But the Buddha's name was not the Buddha's name, it was a feeling of the Buddha. It suddenly appeared in my heart. This is the current state, but it is because of me. Not deliberately, not thinking about the Buddha, or thinking about a Buddha statue or a name in your heart. If you think about me, you can’t focus this attention completely on what you are doing. We only have one mind. Well, it depends on whether you want to put it there, right?Either it was placed outside or in introspection. At that time, I was placed outside, but it was strange!At the same time, how can I feel that the Buddha is in my heart? He has not left!

This is the state of the moment, so why does this feeling emerge?Because I have been chanting Buddhism for a long time.That’s because when you recite for a long time, the Buddha will actually become one with us, and we know that the Buddha hasn’t left us originally, the Buddha is in our hearts, and the Buddha is in the entire realm of Dharma. We also understand this principle. Use this You come to recite the Buddha with an understanding mind, and you really do it. It takes a long time to recite. It's useless for you to understand the truth.There are reasons and things, so it's natural for this Buddha name and this Buddha to mingle with us.

That's why I called that state, the state I felt at the time, as "the Buddha of tacit conception."Silence means that you don't have your heart. You don't have to deliberately pay attention to the fact that there is a Buddha or a Buddha image or something in your heart. Then you can't concentrate on doing things.For example, if Zen is talking to the head of a conversation, his focus is on the head of the conversation, just like a cat catching a mouse. It has to face the object and cannot run away. As soon as you run away, you will leave your object mirror. , But is it dangerous? Is it easy to make mistakes when you do things?You have not noticed the outside world, your mind is inward insight, so a person who practices insight meditation must sit still. He has a good environment for him to observe inwardly, observe the birth and death of his delusions, and then observe. After a long time, the birth and death mind will become less and less strange, and less and less strange, the mind will become more and more quiet and enter deep meditation. This is how he cultivates.

But it can’t take care of its current state, it can’t take care of the outside world, so there are some Zen and Zi. When he is in Zen, he will suddenly hit the wall and something will happen, so Mahayana develops. Cheng Zhi Guan, Zhi Guan double luck!The cessation is the inner mind, and the meditation of the inner mind is as if not moving, not allowing delusions to arise. It does not mean that delusions are not allowed to arise, but that delusions arise. He just observes it and ignores it. This is a feature of Tiantai sanitation.He has to use both mindfulness and mindfulness. This inner meditation and wisdom perception must be carried out at the same time. This is another practice.But this kind of practice is not easy. It is also on your own practice and self-reliance. You have to observe the outside world. We won't talk about this here, and it's easy to confuse it with our tacit Buddha.

Respectful excerpts from the disciple's biography (approved by Master Renjing)

Third game

(XNUMX) The difference between meditation on Buddha and meditation on Buddha

In fact, the practice of meditating on the Buddha, remembering the Buddha and reciting the Buddha is purely called chanting the Buddha by name. It is very simple!Da Shi Zhi Bodhisattva also said very clearly, he is from the beginning of his mind to accomplishment, is a Buddha name, holding the name!So we are naming, and at the end of naming, it will naturally become the state of tacit conception of the Buddha.In our lives, our hearts and behaviors take care of every living, sitting, and lying, and even when you are talking to others, you still have a Buddha in your heart.Only in this way can you be able to keep your mind in chanting the Buddha's name, keep your mind intact, and do things better.In addition to using converging to reach this state, you can make the Buddha's name continue at any time. Of course, you can't do it at the beginning. You still have to recite the Buddha through the title frequently, and after reaching a certain level, you can naturally converge into this state.There is no trick to reciting the Buddha. After you chant directly through the name, you are very close to the Buddha, and the Buddha is always with you.

Then when you are doing things, you should not deliberately think about Him. Even if you are doing things, you know that the Buddha has not left.And although I didn’t leave, I didn’t have a special Buddha statue or name in my heart, because I had to focus on doing things outside, and I didn’t deliberately take care of the Buddha image in my heart, and put it there to pay attention to it. ,No!So it's called "mo". I use the word "silence" to describe it. It means that our hearts are taken care of outside. Let me give you an example: For example, we are in a meeting now, and you have to decide a business deal with the chairman of tens of millions. Yes, that's a big deal!So do you want to concentrate on this outside world?This is "viewing." Your mind is always out of the country, but the meeting time has passed, and you are going to pick up the child. This child is a piece of our heart, the most important thing!Then he is waiting for you at the school gate, and you are afraid that he will be taken away by the bad guys. After more than time, will you miss the child?meeting!But you will miss that you can't be distracted, you can't go, and then you can't go, and then you can't be distracted, but you obviously have a child in your heart, this is something you can't forget.

Your child is the most important thing. You will definitely have a child in your heart. The child has to wait for you to pick it up. But it is very important that you are in a meeting now. You must concentrate on the operation. Everyone imagine that state. Your mind is focused on things, but the child is still in your heart. Does this child have an image?No!Because you have to concentrate on the outside world, the check and the number, you must be fully focused on what you are doing, but does it prevent us from having a Buddha in our hearts? It does not interfere with this child being replaced by a Buddha!You can still concentrate on doing things, but did the Buddha leave us?No!If this child, this Buddha is already familiar to us, just like a child he will put on our hearts, then the Buddha will never leave.

We even go to bed in the middle of two or six o'clock, you are sleeping and dreaming, it's okay!While dreaming, there is a Buddha in your heart, and even in the end, if you have less dreams, you will only have Buddha. This is the realm of Dhammakaya.Dharmakaya also has the first place, the second place, and the three places. We only tasted a little bit. I don’t dare say that this is the realm of Dharmakaya. I didn’t mean it. I just said that I tasted a little bit of taste. Suddenly I felt that this is what we call "remembering the Buddha and reciting the Buddha." This is what I feel to share with you. My understanding of this sentence has been chanted through ourselves for more than ten years. I have tried all the chanting, and then I read this feeling myself. Of course, there may also be a more complete state. It would be better if we have the opportunity to share with us. We also hope to continue to improve, then this It's just a little taste of Dharma that I personally tasted. I don't know what kind of realm it is, what kind of level it is in?We don't take it seriously.

Like the Tiantai Sect, it will make a very analytical record and sub-judgment!There are also various realms of judgments in Tiantai's teachings. They are very detailed, but we do not pursue these in the Pure Land Sect, and we don't need to judge what realm our truth belongs to.This is not necessary. It is just that we feel it ourselves, and then it is also a feeling of learning, because since we want to hold the "Yuantongzhang", we need to know how to remember the Buddha and learn from the Buddha!Before that, I personally felt that the kind of recollection of Buddha was just recollection, this is not it!I'm sure it is not!As soon as you remember, you can’t take care of the outside world, your object is in introspection, and the Buddha you think in this heart, then you can’t operate at the same time, then you can’t live with us. Among them, because you can't sit there and recite the Buddha at midnight or six o'clock, you still have to eat, stay, sit, and sleep, so when you are eating, staying, sitting, and lying, you break off. How do you recite the Buddha's name and live in your heart?impossible!

We generally think that when we think back and miss the Buddha, this is the master Zongmi of the Tang Dynasty. It is mentioned in the "Huayan Sutra, Vows, Characters and Notes" that there are four methods for naming Buddhas: one is to recite the Buddha by name, and the other is It is visualization and physiognomy, and the other is reciting the Buddha in reality.The memory of Buddha that we imagined in the general concept just now is to observe the form or visualize. It belongs to this part, and it is not the memory of the Buddha as mentioned by the Bodhisattva.The remembrance of the Bodhisattva of the Great Momentum belongs to the real Buddha.Well, when you recite the Buddha in this reality, there is no form. There is no form, so you say contemplation. It does not have the form. The reality is without the form. Without the form, all the forms can be manifested.In a word, through this master Zongmit’s four types of Buddha recitation, one of his four types of chanting, holding fame, visualizing, and comparing with reality, the realm of this great bodhisattva must be chanting with reality, and reality has no shape, so there is no one in his heart. Only when the phase or a realm of visualization is in it, can it be uninterrupted in two or six o'clock.

So how do you enter the realm of remembering the Buddha and reciting the Buddha that the Bodhisattva talked about?It starts with holding a name.Naturally, you will be familiar with it. Of course, on the one hand, we also know that some truths are easier to enter. Stupid thoughts are also okay. If you know that the Buddha is originally in your heart, the Buddha is already everywhere and has never disappeared. If you feel these theories more and more deeply, of course, it will be easier for you to get into this realm and taste this realm in the chanting of Buddhism, so that you will not hear the "fog evil"?It’s like this when talking about realm. You don’t realize that it’s hard to get into it when you hear it, or that you’re already close, and you have almost these experiences yourself. It’s easy for you to hear it, oh!exactly!I have felt that way before.You must have your own deeds before you can understand it.It would be good to have an impression. In short, how can we do what this sentence says, without being confused by reciting the Buddha's name?It must be through the name, because we want us to keep chanting the Buddha all day long. If you can achieve the method of reciting the Buddha only by the method of tacitly thinking about the Buddha, you will be able to achieve uninterrupted in the two or six o'clock.

Ordinary people can't do it, you will stop working on one or the other.And such a realm is good. You have a Buddha in your heart. What you do you will do better. Your heart is stable. You are happy and at ease. You will not feel that you are alone because the Buddha is with you. Stable!Being stable will make your mind more peaceful and settled on what you are doing. You will clearly do nothing wrong, so through the diligence and sustainment of chanting Buddha with a name, hurry up and enter the realm of Buddha chanting. , It is very helpful for your every move in your life. It will make your mind more focused and life more comfortable. It does not mean that you are uncomfortable for the sake of practice. Some people have to close the door to cultivate and leave the door. I can’t cultivate, and I’m dragged away by the realm in the end. Isn’t it very difficult?In this way, we can bring the Buddha in our hearts. Our Buddha will not leave in our hearts. Our practice will not leave. We will continue to do what we should do in front of us and do better. This is the tacit concept. Buddhism, insight is observing the outside world, observing whatever you are doing, caring about the inside and outside is a bit like the meditation in meditation, the meditation in motion.

It’s the same with moving-in-dhyana. It is to let your state of mind be in your every move, dressing, eating, raising your hands and feet, putting on shoes, you put this attention on the shoes, putting on this action, and eating, you put this attention How to hold it with your chopsticks, how to enter it into your mouth, how to chew it, how to swallow it like this, the whole movement can be seen clearly.This is to practice meditation in the midst of movement, and the mind is not disturbed!But this is relying on self-reliance, our contemplative view is in this state, but it does not silently do not have the blessing of the Buddha power in the heart. He has only one heart to live in the object state and practice meditation, and there is no additional blessing power just to rely on himself. So kung fu is very difficult and very hard. Then we have a Buddha, and our hearts are very warm anytime and anywhere. There is a kind of powerful electricity in our hearts. We are happy when we do anything. The energy is very strong, and then we can rest assured and stable. Our mind pays attention to the state of object. If you do anything, you will do better, so it is necessary to experience this state.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) The overall spirit of the "Guide to Follow Teachers and Practice Buddhism Discipleship"

it is good!Then let's look at the last song "No Work": "Walk, live, sit and lie without pretentiousness, six degrees and ten wishes for magical action, no wish, no action, no Buddha, silently think about the Buddha and show the ten thousand actions."This is the realm of the Dharmakaya Bodhisattva, and the Dharmakaya Bodhisattva is the highest and the most complete among the Dharmakaya Bodhisattvas, which is the realm of the Samantabhadra Bodhisattva mentioned in our "Infinite Life Sutra".Therefore, the standard of the bodhisattva path we practice in reciting the Buddha is the highest. It is not the sixth degree, but the ten vows are the Samantabhadra Bodhisattva. Of course, the sixth degree is also covered in it, so the "six degrees and ten vows in the magical path" are all covered in it. The standard of the degree is different from the ten aspirations, the mental capacity is different, the realm is different, and the level is different, so it can also be said that after the multiplying vows, after we become a Buddha, multiplying the vows again, you are...you show You are now in this state, because you are incarnate again, so you don’t have "I" when you walk, live, sit, and sleep. Your law enforcement and clinging are completely gone, but you will have a lot of actions when you come. Yes, you are here in the incarnation, acting, although you can do everything, but you don’t feel pretentious. You are very comfortable. What do you do? "The Six Degrees and Ten Wishes" do everything. Of course, it is not to kill the thief and commit adultery, and to do the Six Degrees and Ten Wishes. When we talk about the Six Degrees and Ten Wishes, we cover the infinite bodhisattva way and the infinite good dharma.

Then "No Wish, No Do, No Buddha" refers to his realm. He has no wish. I didn't say what wish I made. I now formally make what wish and then I am doing some good deeds, even Julian has no concept of becoming a Buddha. After all, it is empty to the extreme. Even the empty and empty "Prajna Sutra" is complete. Of course, it is complete because this is the realm of the aspiration again. This is the ultimate completeness, and even the aspiration is gone. The Buddha in the Ten Dharma Realms still has the concept of "I" becoming a Buddha. "I" has become a Buddha, so it is not yet complete. The true completion is that there is not even the concept of "I become a Buddha", so "no wish, no action, nothing "Become a Buddha", and then "concede the Buddha silently and show all deeds." Why use the silent conception of the Buddha?Because only by conceiving the Buddha in a silent way, can you show all the deeds at the same time, taking into account all the outward deeds, and not leaving the Buddha in your heart.That term was created by me, you can use other ways, because we are only describing it, you can use other terms to represent it, but I just want to express what I understand the state of remembering the Buddha, then This is a way to share with you. Let’s learn together. Our realm still needs to be continuously improved. The method is very simple and safe. It is to recite the Buddha by name and honestly. We have no other peculiar way, so it is It's very safe and stable, and it's also the main practice of our Pure Land Method. The main practice is to recite the Buddha by name and the precepts to recite the Buddha honestly.

Okay, then we have all briefly explained the essence of these ten recitations. It may take at least one or two hundred hours to start to finish it, but at present, the cause and condition are not sufficient, so sentient beings Everyone is busy, and maybe you don’t have time to read it in such a detailed way, so this time we will use this little time for a few hours to give an important explanation.On the whole, the overall spirit of "Follow the Master and Follow the Rules of Buddhism and Discipleship". In the first part of the previous part, we emphasize that we must cultivate sincerity, respect the Three Jewels, serve the teachers, take refuge in the Three Jewels, and truly practice this. The root must be done. It is the same whether you become a monk at home, so people in the society can learn such a spirit as if they did not learn Buddhism. You can use it for your parents and teachers in the school, so all of us can make our minds. This booklet is very cheap. A copy of less than RM is less than seven cents. If the price is less than ten dollars, if you print a little more than seven dollars, you can go to save one more person to become a Buddha, no matter if he learns Buddhism or not. You can either. You can print it by yourself or in our circulation office. You can get it and give it to others. It's very simple. Just ask him to memorize the ten verses, and he will do it if there is a cause and condition in the future. Slowly digest and absorb, and you will realize that you can save a Buddha and become a Buddha. This is the most convenient way to save sentient beings.

The second one is the key point. The second key point is to persuade us to truly believe in the Buddha and recite the Buddha. According to the aspiration of Amitabha, this true faith and aspiration, an in-depth, specialized practice of chanting the Buddha, and then believe in the wish to live in the blissful world One of the major disciplines, that is, to be held in accordance with the Pure Land Method, it is the fastest to become a Buddha. Of course, we still have many different schools and schools of Dharma that are also very good, but we did not choose one of them. It’s because of the eighty-four thousand dharma, the dharma is good, but we hope that sentient beings can...every sentient being can quickly accomplish it. Only this method has the three roots and all the benefits and dullness, so we are in the major part. I chose to reciting the third verse of Buddhism as one of the core practices of our disciples.So the final point is to talk about this discipleship rule. Of course, its general spirit is based on precepts. If you serve the teacher and respect the Three Jewels, it is also a precept. Then the five precepts and ten good things will be repaid. There are novice monks whose laws and rituals are all precepts and the implementation of precepts, so of course the Buddha explained that we should take precepts as teachers before he passed away. The Buddha must take precepts as teachers. He also taught sentient beings to order them to take precepts as teachers. Therefore, this spirit of precept is the main axis of our disciple rule, and the most important point is that this is the core of our ten verses. Each person can follow his own cause and condition, and you can hold a poem at will. You can get this incredible effect by reciting the two verses.

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)

Third game

(XNUMX) Only by faith can you become one with Amitabha

Finally, I want to share with you a public case, a story that is very interesting. This is to help everyone rise up in faith and to understand the incredible power of faith. Faith helps us, that is, religious sentiment. We people must have a heart of faith. If it is not for you, it is very difficult to achieve this story. This story is especially for scientists, these intellectuals, to share with you.There is this story: About a hundred years ago in France, there was a college student who took a train. Then the person sitting next to him looked like a farmer, a very inconspicuous farmer, and the old man was holding a rosary in his hand. They hold rosary beads, but Christians and Catholics also hold rosary beads. The protagonist is not our Buddhist disciples, but I took him as a revelation to illustrate the importance of faith, because like Christianity, it is purely based on faith as a starting point. Believe in me and get eternal life. This letter has many similarities with our Buddhism belief. It is a belief in religion. To your deity, their deity is God or Christ, our deity is Amitabha, and we want that. Kind of faith.

What about the two of them? This young college student, he saw the old man sitting next to him holding a rosary in his hand and chanting words, he said to him, "Eh, sir, you are still believing in this in your age." Now, many young people are very disdainful of us as practitioners, especially those atheist scientists are the same. He doesn’t speak, he has the cultivation and the rules, he will not laugh at you like this, but he is in his heart. I laughed at you, right?Then he said to him: "Eh, do you still believe in this thing", the old man who looked like a farmer said to him: "Yes, I believe it, don't you believe it?" He asked that. College students, the students smiled and said, “I don’t believe in such ignorant things.” The young man had something to say and said to him kindly, “Hey, I’m telling you, you listen to my advice, you Throw away your rosary and learn more about science, so that you can get real wisdom. Don’t be so stupid. What's the use of reading this?” Then the old man said to him, “Science, I I don’t understand science.” He said, “Otherwise, you can tell me what science is.” The old man said to the student, and the student said, “Oh, science is broad and profound. This is not a sentence or two. You can make it clear, otherwise you will leave your address, and I will send you some books, so you can read it first.” He told the old man that the old man took out a business card and wanted to give him his address. , The student blushed as soon as he saw it.

The business card above says "Louis Pasteur, Dean of the Paris Institute of Science", wow!A bolt from the blue, the impact is great, do you know who this "Louis Pasteur" is?The person this student met is the famous scientific giant in the nineteenth century, a world-class chemist and biologist. He is known as the father of biology and microbiology. It can be said that he is the most perfect in the scientific world. People, we usually see in the supermarket that the sterilized milk bottle says "Kim pasteurization, pasteurization" is invented by him.The father of science, a college student laughed at him, and in fact, this man, himself, Pasteur himself owes all the credit for his scientific achievements to God. In other words, he thinks he can have it today. This achievement cannot be achieved without the blessing of divine power. No matter how great the achievements of science are, he cannot do it without the power of divine power. Therefore, science is only the power of divine power. We talk about the one that can be done in the power of Buddha. It’s just a small part. In the face of divine power, science is trivial. It’s just a part. We talk about Buddhism, or divine power is a kind of omniscience and omnipotence, but science is not omniscience. Omnipotent.

We know that science has many bottlenecks. It keeps overthrowing its previous theories. Is this a fact? So science is not satisfactory, right?Then what can be achieved?There is only Buddha power, what is Buddha power?The Buddha power we talk about, the divine power they talk about, because this thing represents a kind of truth of the universe, a kind of highest energy, what is it?It is invisible and colorless, but it can also be a phenomenon that can change infinitely. It is a kind of cosmic power, that is, Amitabha, our self, the power of nature, the greatest power, and everyone should be humble in front of this greatest power. The doctrines are trivial. Well, this person himself is an achiever, a scientific achiever. He has personally realized that he can achieve these achievements because he has this belief. Only when he has this belief can he absorb the power of this belief. And he got such a big achievement in this science, so when he returned to his alma mater to give a speech, he said that he said: Confidence is very important.

Look at our "Huayan Sutra" saying that "faith is the source of the Taoist meritorious mother" and "faith can only enter, and wisdom can only save." Faith is an important condition for entry.He said to believe in God’s revelation, "Faith is a rope, it can maintain what happens around you, and become a harmonious relationship with your inner call." That is to say, we talked about communicating with Amitabha, and you come through faith. It is like a rope, and then "become a harmonious relationship with your inner call." Just like we talked about us and the Buddha, let the merits of the Buddha be injected into our hearts, and we will become the Buddha when we communicate with the Buddha. Being one, we are one with the great energy of the universe. We ourselves are very small, right?There is only one point of energy, and the energy of this universe has one hundred points. If we merge with it, we will also become one hundred points. Why not?right?Then how can you become one? Believe it, you have to believe that you can be connected with it, so "belief can only enter, wisdom can only save" This is what Buddhism says, only faith can enter the door of truth In order to attain the realm of Buddhahood and be integrated with the merits of the Buddha, of course, if you rely on self-reliance practice, then confidence will only help you get started, get started, enter the Tao, and then you have to slowly cultivate by yourself to attain Buddhahood.Then our Pure Land Method is that as long as you have faith, you can directly integrate with the merits of Amitabha Buddha and the merits of cultivation. You do not need to practice first-order and first-order cultivation. You immediately receive the merits of Amitabha Buddha and realize the result of the first-generation Buddha. So this story, the real thing, is especially aimed at those who are atheistic, advocating science, and then look down on the faith. These people are really vigilant. The person you made fun of that day was the most lofty position in your doctrine. People, so ironic, but this is a fact, this is a fact, this is not a story, this is a fact.

Okay, then our study of "Teaching with Teachers to Follow the Rules of Buddhism and Discipleship" is here to complete, thank you everyone, Amitabha!

(Finish) 

Respectful excerpts from the disciple's biography (approved by Master Ren Jing)