The Huayan Sutra, known as the first Mahayana Sutra, was proclaimed by the Buddha Shakyamuni when he became enlightened. Wealth and dignity, the incredible realm that Buddhas and Bodhisattvas have attained, and the immeasurable methods and stages of Bodhisattva practice.The structure of the whole scriptures is presented separately in the four major subjects of faith, interpretation, and evidence.Finally, in "Entering the Dharma Realm", the boy of good wealth showed his enlightenment and then visited fifty-three good teachers in the human world, and then gradually entered the Dharma Realm of Samantabhadra Bodhisattva and achieved the process of Buddhism. This is the "Huayan Sutra" The teachings are implemented in the crystallization of the essence of human practice.At the end of "Hua Yan", Samantabhadra Bodhisattva guided all the bodhisattvas of all ranks in the conference with the ten kings of vows. It is also where the true purpose and highest value of the Huayan Sutra is proclaimed by the Buddha Shakyamuni.

Why is this sutra respected as the first Buddhist sutra by the world, because the dharmas and realms covered in it are all-encompassing of all dharmas in the world, starting from the beginning of the Buddhist Dharma, and even the real realm of various Buddhist kingdoms after becoming a Buddha. The solemnity is all revealed.Therefore, there is a saying that one does not know the wealth of Buddhism without reading Huayan.Ordinary people always think that one must live a life of three robes and one bowl in order to become a monk, and the ascetic practice of tutu who travels in the ten directions is a typical way of life.After reading the "Huayan Sutra", I realized that the monks can actually live far beyond the wealth and dignity of people in the world. After recognizing the solemn Dharma Realm of Huayan, you will feel that all the riches and honors in the world are like dross, and are not worth pursuing at all, and you will naturally be able to absolutely admire and worship the Buddhist path that comes from the world.

In XNUMX, after I received the great ordination of two monks and three altars at the Po Lam Chan Monastery, Lantau Island, Hong Kong, under the compassionate achievement of the next monk, in order to seize the opportunity to get close to the virtuous teachers, I took the initiative to take the initiative for three consecutive years. During the end of summer, they all returned to Baolin to study.During that period, because I had to leave the country every half a month, I would stop by the Hong Kong Buddha Education Association to visit the old monk Jingkong when I got off the mountain. If I had any questions about my studies, I would ask the monk for instructions.One time, I suddenly had a big heart and reported to the old monk that because I was very corresponding to the realm of the Ten Mysterious Gates and the Four Unobstructed Dharma Realms in Huayan, I wanted to study the Huayan Sutra to further improve myself. The mind of the realm of practice.As a result, the old monk scolded me on the spot and warned me: "You go to me first to study the "Ananda's Questions about the Buddha's Good and Bad Sutra".... That time, it was also because the old monk went to express his intention to stop and retreat, and begged the old monk to send Because of my homework, the old monk sent me the Pure Land Sutras, Patriarch's Treatises, and even the Ksitigarbha Sutra, except that I was not allowed to study Huayan. Later I realized that it was in Buddhism. There seems to be a tacit understanding in the world, because the "Huayan Sutra" is a great scripture, so those who preach "Huayan" must also abstain from high standards, have both virtues, have a good identity... and other conditions, so as not to attract too many obstacles , so I put this thought aside for the time being. So when I was a beginner, the Huayan Sutra was always a mysterious scripture that I could only look up to, but couldn't get to the bottom of it.

Years later, after studying one of the Five Classics of the Pure Land, I started to explore in depth, and only gradually narrowed the distance to the Huayan Sutra. Although the content of the Huayan Sutra is mainly about the realm that the World-Honored One talked about to the great Bodhisattvas in meditation, the Sutra also mentions that ordinary people with great minds are also at risk.An ordinary person with a great mind refers to an ordinary person who develops Bodhicitta.The fifty-three ginseng of the good fortune boy in "Entering the Dharma Realm" is shown as a young man. Because of his bodhicitta and listening to the Dharma, he felt that Manjushri Bodhisattva was guiding him to visit the good teachers in the south, and finally he was in Samantabhadra. Under the seat of the Bodhisattva, he attained no birth, and he attained Buddhahood in his lifetime by virtue of Samantabhadra.This process is to perform the Dharma for ordinary people, and these realms must be able to be cultivated and realized by human beings, and the Buddha will declare that if they cannot cultivate or realize, they can only look up, then what the Buddha said Isn't it a drama?Because of this understanding, I started to renew the practice of accepting and upholding this sutra, and I was eager to try it out.

Cultivation is inherently a sequential process. At the beginning of learning, no matter what kind of root you are, which sect you are studying, or what your experience at home is, you must start with the precepts of the general training subjects as soon as you enter Buddhism. Specialized in-depth study of the practice of major.Only when you have a foundation for morality and morality, and you have certain news about the main practice method, can you start to learn more and learn more, and you can gain wisdom after you achieve it. That is, one must enter the study and hold of the Way of the Ultimate Bodhisattva.Just like what the good fortune boy learned in the fifty-three years of study, starting from the initiation of Mahayana Bodhicitta, one by one, he goes to all walks of life in society, knowledge of good and evil, and visits to study and support. ”, learn from the good teachers of the ten directions the virtues of good people and imitate them, and at the same time learn from the shortcomings of evil people to avoid them.And also from the visit to understand the various characteristics of the knowledge of good and evil, in order to achieve their own skillful and convenient way of educating sentient beings in the future, the so-called knowing oneself and knowing the enemy can be victorious in a hundred battles, to save sentient beings of various roots, you must first understand the habits of sentient beings Only in this realm can there be a way to give birth to the wisdom and skill of countermeasures, otherwise even an enlightened sage will have no way to deal with all kinds of strange habits of sentient beings.Finally, we must continue to expand our minds, from the realm of entering emptiness, no desire, and no action, we must ascend to the vast and boundless great deed of Samantabhadra Bodhisattva. Only here can the study and hold of the human bodhisattva be considered complete and final. Hope Ren Yun becomes a Buddha.

However, although it is said that the fifty-three ginseng of good fortune is feasible for everyone, after all, this is the practice process of Mahayana Bodhisattva manifesting a lifetime of becoming a Buddha, and it is still necessary to have the deep good roots and merits that have been cultivated for many kalpas. Only the dharma tool of Bodhicitta can become a Buddha.Therefore, those who are new to the Bodhisattva Way, if they do not have the foundation of these previous practices, are also difficult to deeply accept and uphold.Therefore, this part is placed in the last position of the circulation point in the "Guidelines of the Pure Land Religion" which I have collected. Puxian Dharma Realm upholds the standard of conduct.However, if ordinary people only follow the general outline of the ten major vows of Samantabhadra, it is not easy to grasp the specific implementation by themselves, so I adopted the practice method of "The Brahma Net Sutra of the Bodhisattva Precepts Ten Weights and Forty-eight Lights". Guidance is the starting point of practice, and further leads everyone to follow the example of the good fortune boy and gradually enter into the incredible Dharma realm of Samantabhadra Bodhisattva in life.

"The Bodhisattva Precepts of the Brahma Net Sutra" is the Mahayana mind-ground precepts received and upheld by monks. It was declared to us by Buddha Shakyamuni himself.The realm it manifests is like a pearl in an imperial net. The light and light are melting, and the layers are endless. At first, it was the precepts recited by the Sambhogakaya Rushana Buddha to the immeasurable Buddhas of the ten directions from the perfect self-nature merits. Buddha Shakyamuni passed it on to us.Its content covers the Bodhisattva Precepts at home, and the lay people can directly seek and receive them. Those who have only received the Bodhisattva Precepts at the Laity must seek and receive the "Brahma Net Sutra Bodhisattva Precepts" again if they have the chance, so that the realm of the Bodhisattva Way can be further improved.Because this is the Buddhist precepts, the precepts for becoming a Buddha are based on bodhicitta, and in order to become a Buddha, one must accept and uphold the Brahma Net Sutra Bodhisattva Precepts.In other words, if you want to become a Buddha in the future, you must first follow the bodhisattva way, and before you can practice the bodhisattva way, you must first seek and receive the bodhisattva precepts. Bodhisattva will not be lost in the long-term Bodhisattva practice, and the "Brahma Net Sutra Bodhisattva Precepts" is the highest guiding principle in the Bodhisattva Precepts, which is such a causal relationship.

How to carry it out?For example, when you want to learn and uphold the first great vow of Samantabhadra’s ten vows to pay respect to all Buddhas and the third great vow to make offerings widely, you must follow what is said in the Brahma Net Bodhisattva Precepts Sutra and consider all sentient beings to be my father and all beings. My mother, therefore, you must make offerings to all sentient beings with the standards of filial piety and respect. Only then can you truly respect all Buddhas and make offerings widely.If you don’t act according to this standard, but instead practice alms like ordinary people in the world, you will give alms from above and below, and you will only be able to feel a little bit of good fortune if you do a large amount of alms with a mind of discrimination. .If you perform almsgiving according to the standards in the precepts, because the hearts used are completely different, the merits you feel will vary greatly.Therefore, without upholding the Bodhisattva Precepts, without learning to uphold the Samantabhadra practice and practicing the Bodhisattva Way in the human world, you will not be able to feel the supreme and extraordinary result of attaining Buddhahood.

In the human world Buddhism advocated by Master Yinshun, it is also necessary to practice and uphold the six degrees and ten thousand deeds of the Bodhisattva and all the good deeds in the human world according to the three hearts "Mahayana Bodhicitta, Great Compassion, and Emptiness View". Only merits and virtues can correspond to Samantabhadra actions and truly become the material for becoming a Buddha in the human world in the future. It does not mean that some people misunderstand that they only do charity, environmental protection, relief, etc. in the society as Buddhist disciples. The good deeds in the world are the practice of humanistic Buddhism, and one will be able to become a Buddha in the future. That is completely wrong perception and delusional delusion. At best, it is nothing more than practicing the good deeds of the world in the Buddhist world of the human world. The constant reincarnation in the heavens and the human world has nothing to do with the Buddhist liberation of life and death.Mahayana Buddhism is about the mind, no matter what, it does not hinder what you do in terms of appearance, even if the great Bodhisattva who sees the nature does evil deeds in terms of appearance, he can still achieve immeasurable merits.Ordinary people who are not aware of their nature and who are not good at heart, even if they do many kinds of Bodhisattva deeds in their lifetime, they will only achieve good deeds in the world, and they will still have to engage in the six realms of reincarnation in the future.Therefore, taking and upholding the Bodhisattva Precepts and practicing the Samantabhadra are the credits that must be cultivated to become a Buddha.As stated in the "Sutra of Infinite Longevity", the participants who study the Pure Land Dharma are in great numbers, and they all abide by the virtues of the Samantabhadra. Only in this way can the study of the Pure Land Dharma finally achieve complete success.Therefore, I put the realm of the Samantabhadra’s practice of the Samantabhadra in the Huayan Sutra at the end of the Extensive Treatise on the Stages of the Pure Land Religion, instructing people in the Pure Land to look squarely at the Way of the Victorious Bodhisattva as the goal that must be cultivated at present.As for fellow practitioners from other sects who have vowed to come to the human world to practice the Bodhisattva's way from generation to generation, until they become Buddhas in the human world, they must face up to this mental effort. Dharma, the reason for the cultivation is not at all the sufficiency for becoming a Buddha. In the future, if you want to practice the Bodhisattva way in the human world in the future to accumulate the requisites for becoming a Buddha, I am afraid that you will be controlled by karma and even have problems in obtaining a human body, and becoming a Buddha will be far away. There is no period, it is really going to be reincarnated forever.