Good evening, fellow practitioners, Amitabha!

Last time we learned a passage from the Shangpin Shangsheng chapter of "Guanjing". It was mentioned that the condition for Shangpin Shangsheng must have three hearts, that is, sincere, deep-hearted, and aspiring heart. These three hearts, It is the standard for the eighteenth wish "to believe in happiness in the heart, to regenerate our country, and even ten thoughts" among the forty-eight vows of the "Blessed Life Sutra". It can be seen from this that as long as we rely on the power of the Buddha in the XNUMX vows, we truly have the true faith and eagerness to recite the Buddha. We will be able to achieve high grades, and there is no need for us to recite the Buddha's mind and concentrate on meditation.So how do we judge whether we really have three hearts?Do you really believe in the pure land of eagerness to survive?Has our faith in death been determined?We can judge from several aspects. First, if our faith in rebirth has been determined, and true faith and desire arise, we will never be attached to our physical body anymore, especially since we learned that we must live a few days ago. Among them, after observing the truth of suffering, emptiness, impermanence, and non-self, after truly having a deep understanding of the phenomenal world, naturally we will no longer be attached to our physical bodies, including all matter. Of course, we will not be attached to it. Then you can live in the Dharma wholeheartedly.In addition, we must live in the Dharma in our hearts, and live in this Buddha's name. Now our worries are lightened and we can live very freely, and we will no longer be affected by people, things, things from outside, because since we are both outside I don’t care anymore. I see through it. Everything is empty and impermanent. Of course, we won’t be affected. At the same time, because of such a change, we are happy and at ease, so we will continue to have gratitude in our hearts, every day. Dharma joy is full, this kind of Dharma joy will naturally be manifested in actions, and we will naturally want to practice the bodhisattva path, be willing to cut off evil and cultivate good, this has a collateral effect, and our attitude towards life will also be different. , Will be very reckless, and live by the destiny. When the Buddha and Bodhisattva arrange for us to die, we will die. If the time is not there, we will live by the destiny, follow the destiny to cultivate blessings and wisdom, and the heart will never go to all the Dharma. All the so-called dharma includes good dharma. Of course, you will not create evil again, including when we want to do good dharma, this heart will not go to the heart. In fact, as long as you have the heart to do it, no matter what you do, you will still be selfish. , Including how big a Buddhist business I want to do and how big a dojo I want to run, especially a few days ago, in order to lay a foundation for the practitioners to obtain and study the Fa, the respectful part has been specially given to the practitioners In detail, if we don’t really build up respect, even if we dedicate money and effort to protect the Dharma in Buddhism, we also aspire to do a great Buddhist cause, but often the result is very easy to build karma, and the foundation is not well established. , Everything you do is just to satisfy your own greed, hatred, and delusion without being aware of it, so as long as there is any little clumsiness in your heart, your mind will not be pure.

What kind of changes will there be in life attitudes for people who are determined by faith in their deaths?Especially when you don’t climb, you will naturally be indifferent to fame and fortune. We will do it before we have something to happen. If there is nothing we will recite the Buddha and live in peace and happiness. This behavior is the real one who is eager to bliss and is willing to leave Sao Po, unless there is a reason. There are tasks, and of course we have to happily pay.In addition, if you have a karma for becoming a monk, what does it mean to become a monk?Diligent practice, whole-body dedication, whole-hearted devotion, and whole-hearted sacrifice are truly seeing through and letting go of the reaction. So unless there is no predestined condition, if you are over seventy years old, I am afraid that you will not have that predestined condition if you want to become a monk, like In principle, I don’t think so much about my apprenticeship when I’m over XNUMX, and I must be unmarried, so that the quality of Buddhist monks can be maintained at a certain level. I myself was ordained before the age of XNUMX. He converted to Buddhism when he was a few years old.If you have enough abilities, good roots and virtues, and also have the karma of becoming a monk, of course, for a person who has already decided his faith in his death, he will definitely not hesitate.Just like when I went to the dojo, I only went to the dojo, and didn't have any other ideas. How can I say that I was visiting the dojo?Because I have been studying Buddhism as a layman for a few years and devoted myself to the practice of treasure circulation, so I was more busy during holidays and was busy putting magic treasures everywhere. At the most in the same period, there were seven or eight circulation points, except for myself. In addition to the distribution agency managed by the home, there are several points outside. Like Sales, they often have to replenish goods. Therefore, they are very busy during holidays. If there is a little entertainment, it is to visit the dojo, and stop by the dojo. Is there any new magic weapon, please come back to circulate again.Once, some practitioners in the dojo under such a cause and condition, some very enthusiastic protectors introduced me to Master Zhidu very enthusiastically. At that time, the cause and condition were very special, and I didn’t expect to become a monk, but after talking to Master Everyone agrees very much, especially because I have listened to the old monk Jingkong to teach the Fa for nearly two or three years, and I have done my best to use the correct way of thinking at home to give circulation magic weapons, so this retribution will soon appear, what retribution is. What?Less than half an hour after I met and talked with Master, Master advised me to become a monk and help me shave. At that time, there were some brothers and brothers who had not yet been shaved, and they had already devoted themselves to volunteering in the dojo for a year or two, waiting to be shaved. Yes, Master hasn’t shaved them yet, so my karma is quite special. When Master mentioned it, my instinctive reaction only asked Master one sentence, after shaved, can I learn the Fa with the old monk?Because I thought it was all a family. At that time, I also knew that the old monk had already sealed the sword, and it was impossible to accept any disciples from the family. So if there is a cause, wouldn't it be the same for all the family members to shave there?At that time, my thoughts were very simple and I didn’t know much about the situation of the Sangha. As a result, the master replied that yes, then I would be fine immediately. The master said to shave, and I said yes, when would I shave?Three days later, dried shrimps!Three days later, I really shaved like that. The process is so fast. A cause and condition arises. It's just that way. It's really unexpected.

Why is it so smooth?The main reason is that my renunciation has been very firm before this, and at the same time I have a doctrinal basis for two or three years, so when the realm is now, I can not hesitate. Isn’t it the same for me to become a monk?Anyway, my goal is to be born in the Paradise of Elysium, to be a monk or to be at home, to do anything, to be a mage, but I didn’t expect to be a mage or cleaning the toilet at that time, so I didn’t care about what kind of things. For a specific lifestyle, everything in this world must be let go sooner or later anyway, and we must be ready to let go at any time, and we have been learning in life, constantly giving up, from external finances, from material accommodation, to all kinds of inner heart. Delusion, every day I am learning to let go. Cultivation is to live such a life, so once we encounter the cause and condition that makes us more diligent, normally your intuitive reaction is to respond directly, and you will never say: "Xia Mi! Just now! Call me a monk! No, I have to think about it." Haven't you usually made a vow that you want to devote yourself to the practice?How can you feel resistance when there is such a cause?If so, then you must have problems with your faith and renunciation, so we can also observe the authenticity of our faith from here.Deciding whether to be a monk or not is also an easy way to check. You are not willing to be a monk. It is very simple that you can’t let go of your hair, your five desires, your appearance, your family, and you can’t let go of everything that belongs to the world. There must be at least It’s the same, I’m afraid it’s more than that, right?If you are sure that you really want bliss with all your heart, then everything in the world can be set aside!How else are you going!How come you will only ask you to become a monk as soon as you are given a test, and you refuse to let you die immediately. Then your letter is true. It is very difficult for you to deceive yourself, and you also want to deceive the Buddha and Bodhisattva. ?So this test is very straightforward.

In addition, we must also be very specialized in the profession, and become more and more specialized. We also talked about this part in particular a few days ago, because specialized training can show our sincerity and be able to fulfill what we are talking about. The condition of sincerity, sincerity, deep-heartedness, and devotion. These three minds are not only the conditions for high-grade rebirth, all three generations of nine-grade minds must have these three minds. This is the basic mentality.Why is it important to specialize? This can be understood from an analogy. If there is a person next to you who is very dependent on you in character, whether family members or friends, you feel that his whole person trusts you very much. Moreover, your own living ability is relatively limited, and you need your help. You deeply feel that the other party is in such a situation. When one day he needs you and is in a distress, will you immediately help him? All causes and conditions Among them, you will definitely go down and help him first, because you feel that he needs you most. Amitabha is such a situation for us, the five turbid sins and sufferings of ordinary people, so Amitabha's Buddha statues are standing statues. Generally, Buddhas are sitting and standing statues. It means that he is standby and ready to come to save us at any time. Our heart is the same. If you say that our heart is not very dependent on the people around you, you are strong and independent, and you have a wide range of friends. Saying that when you are in a hurry today, will your friends be in a hurry to help you?No, if this is the case, he would want to have a lot of friends anyway!So he won’t. It’s not that he doesn’t want to help you, but he doesn’t worry about you in the first place, because he thinks that you are still very capable, independent, strong, and there are many ways to help you. Yuan, you are not only dependent on him, and you are not so close to him, so naturally he will not be so anxious to help you.We are going to specialize today to establish a close relationship between us and Buddha Amitabha. When we are in trouble, we can immediately get in touch with Buddha Amitabha. We usually do this work. We have to practice making ourselves single-minded and relying on Amitabha. We truly When we trust Amitabha, we will naturally not look for Medicine Master Buddha half-heartedly!Go look for the Ksitigarbha Bodhisattva!This is a state of inner subtlety. The more we depend on him, the easier it is to feel with him. This is a natural phenomenon. This part is where we usually have to work harder. The more specialized you are, the more the other person will be able to feel. When it comes to your needs, when you are really in distress, the sensitivity is very fast. It’s not that Amitabha is not compassionate, and why others can be sensitive to you but you can’t, but that you don’t have such a close relationship with Him normally. The relationship of dependence, if we usually do this work, we can naturally feel very stable in our hearts. Under any circumstances, the induction can immediately appear, including when we encounter accidents, we will also be very stable in any situation. , Confidence will not be lost.Another situation is that if we establish this belief, we will show that we are definitely willing to specialize in our mentality, and we will definitely like to read the Buddha in behavior. This specialization does not mean that you just want to listen to the sutras. Of course, you can also listen to the sutras. We can listen exclusively to the Sutras of the Pure Land Method, but once our faith and wishes have been established, our normal response will become more and more responsive to the Buddha's name, and become more and more familiar with the Buddha's name, and then more and more like to recite the Buddha. This part is also inevitable. Reaction.

So how do we properly hold this Buddha title?How to recite this Buddha name so that it can be uninterrupted and uninterrupted?Now that we have established the heart of faith and wish, we have to make aspirations and specialize, and we are willing to learn honestly. Then we must start to learn the methods of holding names. First of all, we must know how to recite this Buddha name?There are two aspects to this suggestion. One is to hold a name all day long, which means that as long as we are free, we will reciting the Buddha name by name. This practice taught by Master Shandao.We saw in the "Hua Yan Sutra" that there are many ways to recite the Buddha. There are reality, visualization, observation, and holding of fame. Holding fame is the simplest and fundamental. We will talk about two ways today. One is reality. To recite the Buddha, one is to recite the Buddha by name. When reciting the Buddha in reality, you must first enter the realm of reciting the Buddha through the name. Our method is based on the master of the name. After the name is known to the familiar, after the kung fu is proficient, the so-called kung fu is not us. Deliberately practice meditation, but we will naturally meditate for a long time. It will produce samādhi. If you hold the name to a certain extent, you will naturally come into reality and recite the Buddha. The two are one, but we still have to The main purpose is to recite the Buddha by name, so as long as we have time, we have to extend it for a long time. Don’t just recite in the morning and evening classes. Even the old monk teaches ten recitations a day and recite ten Buddha names at a time in ten classes. There are many reasons for forgetting. It’s easy to forget to recite the Buddha. Don’t underestimate and recite ten sentences at a time. It should be no problem. It’s very simple. In fact, you may not be able to do it completely in ten classes a day. You may often forget. Because I haven’t formed a habit, these ten lessons of ten chanting methods are actually basic homework suggested for those big entrepreneurs who are really too busy. Because ten lessons can be scattered a day, it also helps to achieve the continuous function of reciting the Buddha. Both are the lowest standards.So what can we do too. If we have confirmed our faith and wish, we will naturally like to recite the Buddha. If we would like to recite the Buddha, what appears is to hold the name all day long and recite the Buddha all day long. Unless it is really inconvenient for you, we will talk about another one later. The method of reciting the Buddha, then you can really recite the Buddha in two or six o'clock. In short, whether it is chanting aloud or meditation in the heart, we must raise the Buddha's name whenever we have time, and we must develop a habit. Since rebirth is the most important thing, reciting the Buddha by name and naming is the way we die. Of course, we have to cultivate a familiar state with this Buddha name all day, so that we can always get the blessing of the Buddha name. The special merits of the Buddha are too great. We know that not only can disasters be eliminated, but the samādhi of Buddha can also be realized without knowing it. The taste of rebirth is relatively high, so there is no reason why you don’t want to mention the name of the Buddha at all times, unless you forget it. Now, because we haven't developed the habit of reciting the Buddha at the beginning, this is something we must deliberately cultivate!Because we are not accustomed to doing homework at the beginning, we must deliberately tell ourselves that I have made a vow to be born in the Bliss World. I have to learn to see through and let go of everything in this world. In fact, it is not that simple to let go. I know it’s not that simple. Don’t talk too loudly or talk too much, but you must always start. At the beginning, you have to make a wish first. First tell yourself that I will make a XNUMX-degree change from today. , Adjust my lifestyle and work and rest, that is, everything is based on reciting the Buddha, except for the necessary work, it is really inconvenient to chant, or when it is inconvenient to meditation, it doesn’t matter to temporarily let it go, because chanting the Buddha with a name The practice of the method is also convenient here. You can recite it at any time. This idea is not to practice Kungfu, but a reaction that we who believe in building should definitely have. This is normal. If not, it means There is a problem with your faith, and it is normal to forget it at first. You must start to work hard to cultivate the habit of chanting Buddha all day long. Then you will continue to receive the blessing of Buddha power during the process. The more you read, the more happy you are. I don't realize that I will develop a habit in a week and a half.You see, if we want to eat, drink and play, we need to cultivate habits quickly!right?The abilities of our beings are also incredible!It’s just that the ability to create karma can easily correspond to the five desires, so we will turn it over to cultivate the habit of reciting the Buddha. Actually, it is not difficult. As long as you wish to do it, you will feel that the effect will be quickly achieved. Why is it so? fast?Because the merit of this name is incredible, the "Guan Sutra" says: "One Buddha name can kill eight billion kalpas of life and death felony." So any sentence has such a great merit to kill crimes, and it also has a complete good method. Therefore, we don’t have to recite for a long time before we can feel this benefit. As long as you send a sincere wish and start to regard reciting Buddha as the most important thing, you can recite the Buddha's name with the correct attitude when you change your mind. Soon you may develop a habit in three or five days, and the habit of forming a habit will immediately surface. Obviously, you can try it.

The other is to meditate on the Buddha, which is what I’m talking about. The name of the meditation on Buddha is the way I can recite the Buddha. “Silent” means silence, that is, there is no sound. “View” means contemplation, this We can learn the method first, but most people can’t do it right away, because this is real Buddha chanting, which is also called non-phase chanting. Reality and non-phase chanting are generally not easy for us to understand. So I call it silent from the perspective of the realm of Buddha chanting. Conceptual Buddha.What are the characteristics of the silent conception of Buddha?It means that we usually walk, live, sit, and lie down in our daily lives, and we can achieve uninterrupted chanting at any time. This is not another special practice. It is precisely the "Thanksgiving Bodhisattva's Recitation of the Buddha's Enlightenment Chapter" which says that "all the six roots are captured." , Pure thoughts successively”, that is, reciting the Buddha in reality, also known as reciting the Buddha without phase. It is the method of the Dharmakaya Bodhisattva to recite the Buddha. The Great Momentum Bodhisattva is the Bodhisattva of Dharmakaya, is the Dharmakaya Bodhisattva. The method of reciting the Buddha is to recite the Buddha in reality, which means reciting the Buddha without form. Because there is no form of reciting the Buddha, I call it "silence." Silence means no sound and no image. In the heart, "insight" is clear and clear. In fact, it is similar to cessation insight. Double Luck, using this method to recite the Buddha, we can truly be uninterrupted. Except that we can’t recite when we eat or sleep, the Dharmakaya Master can continue to recite when we fall asleep. We can’t do anything. We usually do things. Don't hinder, how can you say it doesn't hinder?Vipassana is to focus our minds on what we are doing. This is Vipassana. It has a clear understanding of the realm. This is a bit like Zen in motion, that is, you can see every movement very clearly and clearly during the movement. It is Zen, so its artistic conception is very interlinked. In this way, no matter what we do while walking, living, sitting or lying, we can make the Buddha's name uninterrupted. Then what is the state of this Buddha's name?There is no need to recollect in the heart, nor to put a name or image of a Buddha, or to view a Buddha. It is completely silent, but we clearly feel that the Buddha is in our heart. This is the Dharmakaya Buddha, that is, the Buddha Buddha. Reality is a state of no-phase. You must have the ability to experience this realm before you can do it. Most people can’t do it, but we can try to do it like this, because we don’t. Maybe we chant the Buddha with a name in our mouth all the time, we have to work, we have to do things, eat, do anything, and sometimes, for example, when you are talking to people, you can’t talk to people while you are doing things, and you can’t recite the Buddha at the same time. , Or you are thinking while using the computer, and you have to use your brain. At this time, it seems that you have to be forced to interrupt, but if we use the silent concept of Buddha, we can not interrupt. Why?Because the state of the Buddha tacitly understands that there is no need to hold a name in the heart, and there is no need to have the image of this name, or the image of the Buddha. It is not necessary. We only need to develop a feeling that the Buddha is always in my heart and He has never left. However, we must learn to experience this feeling and put the Buddha in our hearts all the time. In fact, we also know that the Dharmakaya Buddha is inherently ubiquitous and has never left our hearts. This principle is also true for us. It is not difficult to understand, but after understanding the truth is to return to the truth, we have to truly experience the feeling of the Buddha not leaving in his heart at all times. This is the key point of our practice.

In the early stage, we must first recite the Buddha through the name. If you recite frequently and become familiar with it, you will feel that the Buddha is by our side at any time and has never left. At this time, you can practice chanting without thinking, and you will be doing everything without interruption. Even if you talk to people and talk to people about things, you will think that the Buddha just thinks with you. You are talking to people, and the Buddha is accompanying you to talk to people. He has never left. It’s like what, we It can be experienced in this way, as in the "Yuantongzhang": "Remembering the Buddha and reciting the Buddha is like a mother remembering a child." Mothers care about their children. This kind of caring is very strong. Then we can imagine, for example, one day when the time comes. I went to pick up the children from class, but I just happened to have a meeting with the boss today, and I couldn’t leave immediately. I was late. At that time, my heart was more anxious and worried, but you still have to continue to finish the matter. You have to be clear when you have a meeting. what!But think about it, we were doing things at the same time, and we had to be very cautious and careful to finish the current things, but have we forgotten this kid in our hearts?No, the child must still be in our hearts, right?Then replace this child with Amitabha, we use this to experience.Or when you first fell in love, wow!I am afraid that the feeling is stronger. The men and women in love are all fainted!Married women are also fainted. The combination of a female character and a faint character is a marriage of marriage. This text is very interesting, so when the head is faint, wow!The whole world is really dark. There is only the image of the other person in our eyes and hearts. He is always hanging in our hearts. You can experience it like this. If you really understand this, replace him with Amitabha, this It is to recite the truth!It’s not a hindrance to recite the Buddha according to the truth. You can recite at any time. Only in this way can we truly reach the two or six o'clock without interruption, and the kung fu is really proficient. Dharmakaya masters and others are reciting the Buddha even when they sleep. You can practice first until when you are awake, you can really do it uninterrupted at two or six o'clock. That is really Dharma joy. It will feel as if you are a Buddha, the Buddha is with you, and you and He are one body. State, the Buddha is with you in everything you do. That feeling is very stable. You will feel very auspicious in all aspects. Because the Buddha is with you, this benefit is too much, and we will indeed be better at this Buddha name. The more cordial, the more joyful, the closer the distance, the stronger the sensitivity, so this part is worthy of our in-depth study, but don’t worry, everyone!It’s okay if you can’t do it for a while, because our Pure Land practice is still based on the famous Buddha chanting advocated by Master Shandao, but here I will introduce you to the silent concept of Buddha, because many intellectuals, he thinks that chanting Buddha by name looks like I don’t think it’s fun, and I’m blind to the eye. If you practice reciting the Buddha through reality, not only will it be very convenient in life, it will not hinder your work, but you will also feel very fulfilled, because this is similar to other sects’ meditation. All the meditation and contemplation of multiplication are essentially the same. The same is the same from the perspective of the realm of the Dhammakaya, but before they are integrated, they are better than Zen in reality. The ginseng head is more outstanding, why?The speaking head must have a proper environment to accomplish it, and our thoughts, our minds can focus on what we do anytime and anywhere without hindering it. This is to take all six roots, take the six roots back, and place them in our present moment. We can do things better, and the quality and efficiency of the things we do will definitely be many times better than when we don’t recite the Buddha, and when we don’t cultivate the concept of the Buddha in meditation.When you concentrate on doing things, because your heart is quiet and there is a Buddha in your heart, this is the continuity of pure thoughts. The so-called pure thoughts means that there are no distracted thoughts. The absence of distracted thoughts does not mean that there are no delusions, but you have no other thoughts. You know that the Buddha is on you. In the mind, only the Buddha is the purest. Therefore, we can truly achieve the standard of continuity of pure thoughts when we recite the Buddha with no phase and use the tacit understanding of the Buddha. This is the realm of the bodhisattva itself. His heart does not leave the Buddha at all times. This is the Dharmakaya. The method of chanting the Buddha cultivated by the great priest, then we can also get into it, but we must first start with the practice of chanting the Buddha with a name.

If it is a Zen ginseng head, it also has to take six roots, but where does this six roots take?It is taken on the head of the speech, just like a cat catching a mouse. When the cat catches a mouse, it will stare at its prey without blinking. Therefore, your entire six roots are completely focused on your speech. At this time, if you go out, it is very You may be hit by a car, you may accidentally hit a wall when you walk, or you may fall and trip over things. This is not a joke. There are some examples in the Zen Buddhism in Koan, and they are often mentioned, so Participating in meditation requires all kinds of facilitating factors.Just like scientists in the world, they are inventing something!Like Newton and Edison, they often forgot to sleep and eat, and forget everything, like Edison or someone else. They even forgot his wife when they went out. They left when the car drove, and they forgot to let his wife get in the car, like Things like these ridiculous things can happen, because they are too focused on one thing, and he can't take into account the functions of "stop" and "view" at the same time.It is enough to think about the Buddha silently. We can focus this mind on the things you are doing, and then take into account the Buddha's name and not be distracted, so that there will be no hindrance.If you are practising Vipassana Zen, you need all kinds of aids, because you want Vipassana!Introspect your delusions to your heart's thoughts, so your six senses are dwelling on your insight, and you are aware of this part of your delusion. This is your situation. Then you have to sit still. There is a very You can only practice this method in a quiet place, and this practice is not very convenient.The practice of tantric practice is even more troublesome. It also requires a lot of offerings and rituals. You have to learn a lot of methods. What is even more difficult is that you have to meet a truly qualified master. It is not easy, and the practice is not suitable for our root nature. It is more difficult. It seems that we will find it difficult when we first hear it. Of course it is not easy, because this is purely the realm of Dhammakaya, but We can learn that when we truly enter this realm through chanting the Buddha with a name, we are very useful in life, and we can work hard in two or six o'clock without interruption, so relatively this method is worthy of our efforts to enter into this state. This is also a goal of our chanting of the Buddha. Holding the name is the easiest way to start. We can live faithfully by holding the name. This is absolutely no problem, but it does not conflict with the tacit concept of the Buddha, that is, you chant the Buddha with the name. After reaching a certain level, it will actually join in naturally.Today, I’m here to share with you the method of contemplating the Buddha. This is my personal experience when I stopped chanting Buddha this year. Of course, with the foundation of the teachings of the past ten years or more, I used to study "The Great Trend" with you. At that time, when the Bodhisattva recites the Buddha's Yuantong Zhang, the method of holding all six faculties and purifying thoughts one after another was not so profound. It was just a matter of reasoning, because we still hadn't been able to take all six faculties!Then why can I realize it this year? It's because I have the destiny to chant Buddha all day long. When I recite Buddha all the time, I am also doing things and growing vegetables!Sweeping the floor!I can also naturally mention the Buddha's name when eating and dining, because this year it is mainly forbidden to do the homework to recite the Buddha. Of course, I hope that I will continue to recite the Buddha at any time, and there will be no external interference, so the time to continue chanting the Buddha is only It’s very long. The time for chanting Buddha is very long. When chanting, the mind naturally calms down. When we are calm, we still have to do things and live our lives normally. However, one day we are suddenly alert when we are doing things. When I arrived, there was a realm before I felt that the Buddha seemed to be in my heart and he didn't leave!That feeling was very real. Although I was not chanting Buddha with a name and was concentrating on doing things at the time, that realm suddenly appeared in my heart, so it made me realize that cessation and meditation can really be double luck without hindering us. The Buddha's name can not be distracted when doing things on weekdays. Even when we are thinking and talking with people, we can still clearly feel that the Buddha is in our hearts at this time. This realm cannot be expressed in words. It’s very specific. The first reason for this realm is that we have been chanting the Buddha faithfully. After a long time of chanting, you will naturally be aware of one of the actions of your walking, staying, sitting and lying. You will suddenly be aware of it, and you will suddenly feel it, as if you will jump out. Come to a realm, let you discover, hey!The Buddha is with you!

This is like saying that we are concentrating on doing something, but when we concentrate on doing it because our mind is quiet, when we concentrate on doing it, we suddenly have a delusion. What is this delusion?It's not a bad delusion but a sense, hey!The Buddha is with me!There was a delusion, but this is a good delusion, oh!Suddenly the feeling of Amitabha Buddha appeared in my heart. It is not necessarily the Buddha's name or form or the Buddha's form before the present. It is a feeling, just a feeling. It is completely stateless but aware. When this When perception arises, it can produce a state of harmony between movement and stillness, movement and stillness can proceed at the same time, cessation and meditation can double movement, we can naturally feel this function, then we will be in our daily life. It does not hinder our uninterrupted journey. Rehearsing the Buddha by name can reach such a realm. In the end, you will feel it, and you will experience the thoughts in our sutras without thoughts, and thoughts without thoughts.Reading without thought is what we just said we are not reading!We are doing things!Concentrate on doing things!No thoughts in my heart!Our six senses are completely focused on the object of doing things, but at the same time you can feel that you are still thinking in your heart, but there is no sound, and there is no image. This is mindlessness.It’s good for everyone to have an impression first. After you become familiar with the name, you may also unknowingly enter into it at some point in your life. Maybe it won’t take three years, but within three years. You can enter the realm of reciting the Buddha's Samadhi. The tacit conception of Buddha is also a kind of concentration. Of course, the depth of this concentration is different. Everyone has different conditions and different depths, but you will all be aware of it. ,Eh!You have already entered such a realm, and you will definitely know clearly that afterwards you will be more comfortable when you recite Buddhism. It is not a certain time or a specific place that you can start reciting Buddhism, and you can truly do it uninterrupted. , After our kung fu can be uninterrupted, the chanting of Buddhism and Samadhi will be easy to achieve.Although dying does not necessarily have to be promoted to this realm now, wouldn't it be better if it can be promoted?This is the result I hope to be able to see, so we are here to introduce this method to you in particular, reciting the Buddha in reality and reciting the Buddha without phase.The name "contemplation", contemplation is easier to understand, because it clearly directly tells the state of our real Buddha. Silence means that there is no inner thoughts, but there is the Buddha's feeling in the heart. Contemplation is to contemplate the clearness of the outside world. Clearly Chu, if you use this method to recite Buddha, you can learn to read and read, how can you learn it?When we have free time, we should try our best to sit and recite the Buddha intently, whether we do the sutras, say the sound, or not say the sound. It is better to recite the Buddha by name, and when you are doing things, When you are talking to people, when you are thinking about problems, it is not convenient to recite the Buddha by name. At this time, you can practice and see it, halfway through the conversation with others, or when you usually watch TV. Add chanting to the Buddha by the way, try it, stop watching TV so much, take a break, come to recite the Buddha, observe and see if the Buddha is still in my heart, go and experience it, maybe one day you will realize that no matter what. When you are doing anything, you will find that, really, the Buddha is with you, and this is a state of feeling. It is not necessarily a specific image or the appearance of the six-character hongming name. , To experience it, then the way we usually major and specialize is to recite Buddhism in a name.Of course, if you can directly enter this realm to recite the Buddha, then this skill is of course higher than that of holding a name. The four kinds of Buddha chanting in the "Hua Yan Sutra": "Reality, Visualization, Observation, and Holding Name", reality Recitation of Buddha is the highest realm. It is the easiest to hold a name. It is difficult to visualize and observe. Basically, you have to have a little qualitativeness. If you don’t have qualitativeness, you can't observe at all. You want to pay attention to Buddha statues or the world of bliss. In less than a second, the thought ran away again. You have no way to observe or start cultivating. Only by reciting the Buddha with a name, we can start cultivating, and when reciting the Buddha with a name to a certain level, we can expect a direct bond. Enter the reality and recite the Buddha, so you have to recite more!From morning till night, you should be honest with you. The meaning of doing meditation is not to practice meditation!It means to recite more honestly and as much as possible. For those who have already made a vow to live in a pure land, of course you should focus on recitation of Buddha!Is there anything more important in the world than reciting the Buddha?Unless it is inconvenient and there is no time, then I have just talked about the method of contemplating the Buddha, and you can learn to contemplate the Buddha in the future. This is to help us chant the Buddha more diligently and keep the Buddha's name uninterrupted all day long.

After learning here, some people may ask?Since we can die from the five evils and ten evils, and we can die as long as we have enough faith and wishes, why do we need to recite Buddha so diligently?Why do you have to take six pure thoughts one after another?We just said that there is another reason besides that people who are truly convinced will naturally have such a reaction. It is because the seeds of karma in the Alaya Consciousness since we have no beginning are good. There are evil ones, and there are more evil ones. Most of them are the seeds of evil. That's why we are reborn as human beings!This humanity is a world of five turbid evils, which is impure. This proves that there are more seeds of the three poisons in our Alaya Consciousness. Only in this life will we feel this filthy retribution, so although we have already made a wish to rebirth and rebirth. As long as everything is consummated, but we haven't died after all, so we must try our best to replace and transform the many unclean seeds of the three poisons with the purest seeds of chanting Buddha. It also has this function and is necessary.So from the perspective of causality, the Huayan Sutra says all things are created by the mind!If we don’t do this purification effort to gradually transform the seeds, then the seeds in the Alaya Consciousness are very unclean. In case we haven’t died by accident, we are not afraid of ten thousand but in case, in case your faith is not true. Yes, then we will follow these heavier contaminated seeds to circulate and fall into the three paths, so now it is also necessary to purify as soon as possible. The most complete method is to use the Buddha's name, which is the purest seed.For example, the practice of some other sects is to practice meditation, and it is also purifying the seeds, but the realm of meditation is not the name of the Buddha. For example, the practice of the south is to observe the breath, which can focus on the collection of the six faculties. Concentration, but less blessings of Buddha, one is elementary school kungfu relying on the self-reliance of ordinary people, and the other is the level of a doctoral course, that can’t be compared!Therefore, of course we have to purify the seeds through chanting, which is more secure to avoid the unclean seeds that we have in the Alaya consciousness from beginning and present. In case we really encounter impermanence, at the moment of death. It's very troublesome to accidentally follow the evil karma.We already know that all principles are ideal, so when we recite the Buddha, we always think of the Buddha in our hearts. Whatever we think will create something. This is what the Huayan Sutra tells us, so we think about the Buddha all the time, and the result is success. Buddha, I’m being a Buddha right now. If you want to be a Bodhisattva all day long, you will be a Bodhisattva. When you think about the five desires, you will reincarnate in the six realms. When you think about the evil dharma, you will fall into the three paths. So we should not only try to buy time to think about the Buddha, but also Actively avoid thinking about the five desires, otherwise you will continue to create the six reincarnation karma every day, because the ten thousand principles are ideal!If you don’t want to be good, you just want to be evil, so you can’t do it if you don’t recite the Buddha, and you can’t do it if you don’t recite the Buddha all day long. It is true that we do not need to practice Kungfu at all in the rebirth, but we need to purify the three karma. In the future, we will also purify the three karma. Of course, at that time, there is a realm that is even more incredible. It is basically the same as the Buddha when we die. This special realm is us. There is no way to think about it, but in front of us we still have to do the purification work, because if you don’t purify it, it will continue to deepen the contamination. If you don’t advance, you will retreat. Our minds are creating the realm of Dharma every moment, so you don’t create Buddhism. You will create three paths and six paths of Dharma. This is a principle, so we must step up and extend the time of chanting, because at present, it is really inconvenient in work and life to allow you to chant at two or six o’clock throughout the day. Constantly, that’s why I will introduce this reality of reciting the Buddha and thinking about the Buddha silently. Although we can’t do it all at once, we can try to do it. At least we can strengthen our chances of reciting the Buddha when we don’t have time to do it. We occasionally I can still think that the Buddha is in my heart now, so that when you get used to it, you will find that in your days, your mind is thinking about Buddha from morning to night, and you will naturally find that you will have This state, and it’s not difficult. At the beginning, we can use some skill to imagine. For example, when you first fell in love, you didn’t think about each other all day. , But that kind of thinking is very dangerous. Just like talking to the head, you may accidentally get into the situation. Then our meditation on the Buddha will not hinder you. Instead, it will help you, because you have a Buddha in your heart. It is more stable and clean, so it can help you do better at what you are doing now, but it will have blessing power and will not make you confused.why?Because our mind is focused on our six faculties, on this place where you are doing things, the object is in the outer world, not in our inner Buddha's name. We don't need to see if it has the Buddha's name, whether there is a Buddha image, or not. , Our attention is not placed within us. If it is within us, it will be the same as the huatou. Your mind is in the huatou, or just like Vipassana, your mind is inward and inwardly watching. This delusion rises and falls, then of course you don’t have attention to the external environment, it is easy to be dangerous, and there is no way to take care of the external environment, but the Buddha can be tacitly understood, our attention is in each of the moments of walking, living, sitting, and lying. In every action, because we have a Buddha in our heart, it can help us to do everything well with a calmer mind, more concentration, and more concentration. Everyone should experience it, so it is necessary to learn.

Next, let’s talk about the second part of the "Authentic Division": "Consummation and Fruitfulness". I selected a passage from the "Blessed Life Sutra" to study: "When I was a Buddha, the light was boundless, and the ten directions were radiant. The Buddha is better than the sun and the moon, trillions of times. If there are sentient beings, they can see my light, touch their body, be uneasy, be kind, and be kind to our country in the next life. If there is no one, he will not take enlightenment." This paragraph is a paragraph in the "Forty-Eight Vows". It talks about the retribution that people who recite the Buddha can feel in the present, that is, "Be uneasy, be kind, and live in our country in the future." When Amitabha's light shines on our ability After receiving it, you see, "If there are sentient beings, see me in the light, touch their body, they will not be happy." Our body and mind will all feel at ease, and then we will be kind and benevolent right now, which is what we said before, if you really If you receive the blessing of the Buddha's power, your heart will soften, your body and mind will be soft, and your compassion will be good. In the next life in our country, you will make a vow for life.In fact, we can hear this method now, and after listening to it, we can really make a vow. We have already received the blessing of the Buddha's light. After making the vow, of course, the blessing of Amitabha Buddha is continuous. This light represents energy. Here we will introduce one to you. Scientific examples to prove that the Buddha is a state of light and has power, just like the name Amitabha, as we said before, is alive, why we chant this Buddha name can produce a lot of merit and power, which can be solved All things, including death, possession of ghosts and gods, illnesses, large and small diseases, and all kinds of emergencies, are really effective, because He is a living object, He is alive, He is not just a term. , If you believe it, you feel it, this Buddha name is better than XNUMX police officers. When you are in a hurry, the policeman who recites Buddha cannot be compared. If you call him the policeman, the thief will run away. Come, sometimes you encounter this kind of situation. When you are in a hurry, it’s useless to find anyone. It’s useful to recite this Buddhist name. So we must find a way, believe it, and use such a good resource.

Here is a scientific demonstration for everyone.In Taiwan, National Taiwan University is one of the prestigious universities in the university. This year it has squeezed into one of the top XNUMX prestigious universities in the world. The principal, Professor Li Sichun, is not a disciple of the Buddha, and he has not converted to Buddhism. It is usually very difficult for intellectuals to convert to the Three Jewels. , Including Professor Fang Dongmei, our old monk’s teacher, who has taught Buddhism in his life, saying that learning Buddhism is the highest enjoyment in life. His elderly people only converted before they died, so it is really not easy to take refuge. Those of us who have taken refuge People have super good roots. They are not ordinary people. They are quite destined to Buddhism. Those intellectuals are not so deep in good roots. They have talked about Buddhism for a lifetime before they are willing to take refuge.The same is true of our old monk Jingkong. No matter how old lay Li Bingnan persuaded him, he was only saved by Samantabhadra in the eighteenth year of "Hua Yan". He suddenly found out, wow!It turns out that Samantabhadra, Manjushri, and others like Bodhisattva of Enlightenment are also seeking the Pure Land, and never dare to underestimate the Pure Land Method!At that time, they were really willing to recite Buddhism from the bottom of their hearts. Otherwise, they would not like to recite Buddhism, and it would not be easy to believe them. This is a barrier for intellectuals, knowledge barriers, and so on.This principal has now done scientific experiments to prove that he really believes in this incredible power. He also proved from a scientific perspective that there is indeed the existence of spiritual power, that is, these gods, Buddhas and Bodhisattvas in other dimensions, he himself has Believe it, because he has to believe it through his own scientific experiments, but he still hasn't converted to Buddhism, so depending on the multiple karma, you already believe it!Let me give him an example now. His speeches are also circulated on the Internet, and everyone can watch them if they have reasons. The topic: "The human body's potential science confirms the existence of the spiritual world." These related speeches can be seen on online videos. When he was speaking, his experiment had been done for about seven years. He was looking for some people with special abilities in mainland to do finger test experiments.The finger test is to use the fingers to see and recognize characters. In fact, we can all use each other. This is a normal situation, but because we temporarily lose this function, we will find it very strange. Can it be used as eyes?Can ears be used as eyes?You can help each other!The eyes here are busy, so please help it to read the words with your fingers. All of these are ok, and all six can be used mutually.There are some supernatural powers in the mainland. He has this skill. He can use his fingers to recognize words. There are many of them, and they have been tested thousands of times. They have indeed proved that this supernatural power is true and the supernatural power is true. In his experiments During the process, after hearing the advice of others, he also began to select and test the names and signs about Buddhism. Usually when they test the characters, if they test the ordinary characters, the experimenters will directly recognize the characters with their fingers, and their eyes are covered. Although they are covered up, a screen will naturally appear in front of their eyes, just like a TV screen, and the measured characters will appear in the screen on the screen.But once he measured the word Buddha and light, only the word light appeared in the picture, and there was also a strong light. What does that mean, the word Buddha itself is light, and he measured these words hundreds of times. It has exceeded the number of experimental proofs, and it can be determined by scientific standards that there is such a thing. The word Buddha stands for light. What he shows is not the appearance of words or ordinary words, but a state of light. Finally, their The conclusion is that as long as the test is the sacred word, no words will be produced. He also tried to disassemble the word Buddha. A human word followed by a fringe split it into two characters. The same is that the test will not work if the words are disassembled. It must be the word "Buddha". He also used Sanskrit for testing, and the character "Swastika" is also auspicious, and also for testing the Bodhisattva. He also tested it, showing that the image of Guanyin Bodhisattva is the white-clothed Guanyin.He has measured Buddha's characters hundreds of times, and he can see the light every time. What happened in one of them?A Buddha statue, a living Buddha statue, before the appearance of the Buddha meeting, this person with supernatural powers has also seen it. When measuring the Buddha characters, a light appeared, and then another person stood in their laboratory and watched them all busy. When doing these experiments, it was like a doctoral student watching a child drinking at the player’s house. This state is described by someone with supernatural powers.They also tested the saints like Lao Tzu and Confucius. They all have light but are darker. The light of the Buddha is the brightest. They also tested Samantabhadra, Samantabhadra is the king of bodhisattvas. This is because he used to learn from different places. At that time, he made a vow that he would be the most outstanding bodhisattva among the bodhisattvas, and to achieve such a fruit, Amitabha is the king of the Buddhas.Their experiments unintentionally confirmed the status of Samantabhadra as the king of bodhisattvas. Once they tested the words Samantabhadra Bodhisattva, but found that it did not appear in any test. Later, they wrote Samantabhadra Bodhisattva and added the word king. , The king of Bodhisattvas; Samantabhadra Bodhisattva, at this time there is a strong light.Once, President Li had a student who was a Buddhist disciple and mentioned to him that there was a record in the "Hua Yan Sutra". Once at the Hua Yan meeting, all the Bodhisattvas were gathered together, but Samantabhadra Bodhisattva was not seen. At the meeting, someone asked, "Hey! Why didn't Samantabhadra come to listen to the scriptures today!" Then the world-honored one said to him, "Yes! Don't you just sit there?" Everyone didn't see it!None of the Bodhisattvas have seen Samantabhadra Bodhisattva!Later, the Blessed One said: "Well then, Samantabhadra will trouble you to turn your light down a little bit, please?" His light is too strong, so strong that it is invisible to people, if we usually see strong light Don’t the eyes be so dazzling that you can’t see the image?This is the case, this is a record from the Huayan meeting.What happened later?In order to be cautious, Professor Li did not immediately make a conclusion. He invited a person with supernatural powers to ask his teachers in the spiritual world again, because he was doing the test, and they could all talk to the spiritual world. People who communicate with people, including this professor, have also communicated with people in the spiritual world many times. They are also called masters. These people with supernatural powers will have some spiritual masters to teach them things.During this process, Professor Li had been close to their spiritual masters and asked them a lot of questions, so he had already fully believed that there are real spiritual masters. For the experimental event of King Samantabhadra, he specially invited them with these special abilities. People ask the master of the spiritual world if this is the case. Later, his master replied that it was indeed correct. Samantabhadra is the king of bodhisattvas.These experiments can increase our confidence and show that the power, sacred words, and names of this Buddha name represent these saints, especially the name of Buddha Amitabha. This is what he is willing to bless, as long as his name is located, he is The special name is used to attract sentient beings. The name represents Him. When we call the name, we can talk to Amitabha, and then we can be born into the bliss world with this name, and we can also use this name to help us solve all things, eliminate disasters and avoid disasters. All things use the name as a medium, so we have to treat this name differently!It is not an ordinary name, it has such a powerful function, everyone must believe it!This is proved through experiments.

Okay, then let’s look at BXNUMX: "Believe and gain the Tao." After believing and gaining the Tao, there will be some changes. We talked about the changes in our own body, mouth and mind in life. Here we will summarize it into three parts. We In the outline part, it is divided into the upper and lower sides, which means that the three parts are summarized to show the different strengths of our beliefs and wishes. The more true and sincere our beliefs and wishes, the more we act accordingly. The part will be stronger, and it belongs to the part of the "sages." You will naturally devote yourself to becoming a monk and practicing self-interest and other bodhisattvas.The other is the second level "Sergeant Way." You will devote yourself to protecting the Dharma at home. This protecting method is what we said a few days ago that you will do the same as the Dharma. It's not a superficial effort with some selfishness. That doesn't count, it's truly convinced. Those who wish will absolutely respect the Three Jewels, as the Dharma protects the selfless and unrequested support, and we will further talk about the specific methods of practicing the bodhisattva way later.The third type is "secrets." Your faith is weaker and your karma is also heavier. Who are those people?The person who turns evil into good is that you are a hooligan who makes karma all the time!Terrorists!Wait, then at this time you have a cause and condition to repent and send a vow letter and wish to survive. Of course, you can't have good roots and blessings all at once, and immediately go to protect the Dharma, but it is difficult to say!If you really have a big heart, some people have great power when the prodigal son turns around. Maybe there are also people who have a heart to become a monk, but if you don’t have such a strong heart, it is summarized in the "Corporal" section. Copies.These three parts show that after the faith of the departed life is established, its level and realm are different. According to his motivation and the strength of his change, it is divided into these three parts.

Speaking of this, we have already introduced the outline of the authentic division to everyone. Next, we will continue to study the first three: "Shengyi Bodhi Path". It is not the ordinary Bodhi Path to talk about the Shengyi Bodhi Path. The realm of the Shengyi Bodhi Path is The way of bodhisattva practiced by the great bodhisattvas who have attained emptiness from the first time is called the way of the bodhisattva. If this realm is to save sentient beings, then it is to save by luck, save without saving, save without saving, this realm is Very high, we can also try to learn to adhere to the bodhisattva path according to this standard. Generally speaking, the bodhicitta refers to the secular bodhichitta, which is the intention of ordinary people when they practice the six degrees and ten virtues. Those intentions are actually It is impure, so it is called secular bodhichitta. It has no merit. Without merit, only some blessings can be achieved. Therefore, if we want to achieve merits while cultivating blessings, we must learn the bodhichitta of victory and develop the bodhichitta of victory. Bodhisattva said.After our faith is established, I will study this part with you in detail. The main purpose is to explain that after the completion of the main course of building confidence in the Buddha's rebirth, it is not just to close the door to become a self-employed man, but to follow. I started to be a human bodhisattva and practice the bodhisattva path, and not only to develop secular bodhicitta, but also to learn to practice the bodhisattva path according to the bodhicitta of sacred righteousness.This area is divided into two parts: self-interest and altruism. This part is also a very specific guide to how Buddha chants should arrange the daily practice of walking and the path of the bodhisattva. The self-interested part is what we just talked about. We will continue to recite the Buddha all day long. We will know in the future that those who have established faith in the rebirth should not set a time to recite the Buddha sooner or later. This is not enough. Of course you can start from this way, but our real goal is to recite the Buddha all day long. , This is what we should do, since you are already convinced!Unless there is no faith. In the part of "altruism," practicing the four repercussions of the world-entertainment and cultivating the four reflexes, the sixth degree, and the ten aspirations with emptiness is actually cultivating all the good and cutting off all the evils, but what is the difference?To hold on to emptiness, then how to hold on to emptiness?We still don’t have a clear mind, we haven’t gotten into emptiness, don’t understand, right?It’s okay. We have a concept here. Maybe one day you will suddenly enter into it, and this is also the part that we must learn in the Pure Land Sutra. In the "Blessed Life Sutra", Dezun Fuxian talks about universality. The realm of the virtuous bodhisattva's practice, we are to accept the Pure Land Sutra according to his realm.There is a passage in the scripture: "The method of entering the emptiness without phase and wishlessness." This passage is also called the "Three Liberation Gates." They are all held in the realm of Samantabhadra Bodhisattva, so here we can also see that we recite the Buddha and follow the path of the Bodhisattva. Not only are we not self-reliant, but what we practice is the most outstanding human bodhisattva in the path of Bodhisattva.How to do it?To truly be a true Bodhisattva and to be seen by others, they will believe that we are not self-reliant. Let's first learn the principle of name and form, "the three ways of emptiness, unwilling, and unwilling." In fact, this is also a three-in-one!One contains three. No matter you "enter into the void" or "enter the Wuxiang" or "enter the unwilling door", as long as you enter one door, you will have three at the same time. This is the state of the Huayan Sutra.The entrance to emptiness is from the perspective of the physical body, that is, from the perspective of the physical body, and from the perspective of emptiness, as we mentioned a few days ago, all dharma is without self-nature, and it is originally a state of emptiness. If you realize that all dharma is empty, and all the phenomena we see are actually emptiness, which is essentially empty, you will enter the emptiness door, that is, understanding the nature of the mind.Entering the non-phase gate is to see the reality from the perspective of the phase, that is, when you are engaged in the phase to see the reality, you will not be written by the phase. It’s not real. If we are able to generate awareness and insights from a certain degree, and will not be deceived by this illusion, then you have entered the phaseless door and will not be able to form. You have this state, and all of us are He sees everything, so he is an ordinary person. When an enlightened person sees someone, he will not only think that you are someone. He also sees the earth, water, fire, wind, greed, hatred, and ignorance. , And then what else to see, to see that the pure Buddha nature is also in it. This person called enlightenment, he will not be in the form, he will be deceived by the form, so you tell an enlightened person that you love him forever, He will never believe it, he will not be obsessed with the voice or this illusion. Your expression seems very sincere, but don’t be fooled. He knows what an ordinary person looks like, but he won’t blame you, because you You may also think you are sincere at the moment, so you will be so sincere, but in fact, your thoughts are always changing. Maybe it is true at the moment, so you deceive people, deceive ordinary people, but you are enlightened. A person will never be deceived by you, because he has entered the door of no phase, he will not be able to understand.

"The Gate of Unwillingness" is also known as Wuzao. If we enter the Gate of Unwillingness, No Pretentiousness, and enter this state, we will not even be able to save sentient beings or clinging to it. I don’t even have a wish. You say I send it. There is no wish to save sentient beings without me. Therefore, the "Diamond Sutra" says that the Buddha does not save sentient beings. If it is said that the Buddha saves sentient beings, it is slandering the Buddha.But have you saved sentient beings even though you are unwilling?Yes, for example: "Amitabha Buddha made forty-eight vows and Samantabhadra Bodhisattva made ten vows. Did they make a vow? Yes! Did they practice these vows? Yes! They are doing it too! But they don’t have any in their hearts. In the realm of aspiration, there is no feeling of saving sentient beings. If we get into this realm, then we will be at ease. It is very difficult for sentient beings to save! It is very difficult for you to find trouble all day long, and it is very difficult for you not to die. If you don’t If you feel that you are saving sentient beings, then you will never be tired, not tired and not tired. You have to enter the world of Samantabhadra, then you may not be tired, because you don’t even have the idea of ​​saving sentient beings. How could you be tired? This is The most complete realm of the bodhisattva path, so we have to come to learn, we can be liberated right now!

Let me cite some more specific examples. How do we practice generosity in our lives? The three levels of liberation are used to practice generosity. Just like the "three-wheeled body emptiness" we usually hear, we also enter emptiness, and use emptiness. The realm of generosity.Usually we donate. The impression that I donated XNUMX yuan and this XNUMX yuan may be remembered for a lifetime. In my life, who I have paid to, how much money I donated in that temple, and how much money I support a mage, I remember clearly. So there is no time for my heart!right? The "three rounds" refer to the people who donate. I don't think I am donating. The person I donated to there is not attached to his heart. As for how much money I donate, the item and the amount, I don't care about it. You are very clear at the moment, and you are not an idiot. Of course, everything is clear, but you put it down immediately afterwards, just like a mirror. When we are doing it, it is as if these scenes are all clearly seen in front of the mirror. But after the work is done, there is no trace of cleanliness in the mirror, this is nothing.You are not clinging to anything you are doing. Then you are doing charity with emptiness and the realm of three liberation gates. There are boundless merits, you don’t ask for it, because you don’t. In the concept of generosity, of course you are asking for nothing, you don’t ask for anything in return, right?I usually remind fellow practitioners that we don’t ask for rewards before we can truly feel the rewards, and then we will have merit. This is the truth. There is no contrived self, no thought of seeking rewards, and when our hearts are pure, we will respond to the realm of Dharma right now. As far as the Dharma is, our merits will spread, and our blessings will be so great. Therefore, we must know how to be diligent. You also donate XNUMX yuan. You use attachments, desires, and dedication. If you are willing to give charity, then what is your reward? At most XNUMX or XNUMX. Buddhism does not have your share of the rewards. The rewards for the rewards are immeasurable!It is to use the three liberation gates, to cultivate in the realm of the three-wheel body emptiness, you can feel the merit and blessing of giving up one's worth, so it is necessary to learn it. This is not difficult. In fact, you just need to do it. You will definitely experience it, but the difference lies in whether there is a thorough understanding, and there will always be a little understanding!At least start to accumulate from the insight, so next time you do it, we should always form the habit of experimenting and treat it as our homework; we have to realize the homework of emptiness, then you will find that you are more and more able to experience it every time. When the feeling of selflessness is reached, oneself will prove that emptiness will become your practical merit.When we are holding the precepts, we must also learn to use the state of emptiness to keep the precepts. Without the form of me holding the precepts, if I have the form of precepts, it is usually easy to develop arrogance and feel that I am great. I am now cleaner than you, I have received the five precepts now, I am different from you, I am already a bodhisattva ordained, and you have not made any intentions yet!It seems that I am different!In fact, even though people have not received the precepts, they have cultivated better than you. It is possible for people who have cultivated in the past to be better than you. So don’t focus on the image, do your best, and take it for granted. This way So there will be some mistakes that follow.Especially when cultivating forbearance and humiliation, you should pay more attention to it. The Diamond Sutra says: "All dharma can be achieved by forbearance." Therefore, we must study harder. If you don’t understand it, then you will not be able to achieve true through any dharma cultivation. Merit, hard work for a long time, wow!When the fire comes up, it will all be burned. It is a waste of effort, so we must learn to cultivate tolerance, how to cultivate?The highest level has to be "unbearable". Unbearable does not mean that I will explode in the next second, no!This is our misunderstanding of this term. The so-called intolerable means that I have nothing to tolerate and the feeling of being tolerable. This is called intolerable.It's not that Dong Wei Tiao (I can't bear it anymore), now I can't bear it anymore!I tell you!Be careful, you are about to calculate the ledger!Let me tell you, don’t laugh. Maybe you are like this. Nine out of ten, nine out of ten people are like this. It’s okay. I cultivate patience. It’s okay. It’s okay to say it again and again. In fact, it’s okay. Every time it accumulates in my heart, until one day I freeze it and I can't bear it. It's the general ledger, so once it breaks out!Wow!That power is so powerful, that the fire is particularly exuberant, so we still have to learn how to cultivate patience with emptiness, that is, when we are forbearing, we must remind ourselves not to have this kind of attachment that I am enduring. Of course this is very difficult and not easy, so we must first bring up the contemplation, and contemplate that all phenomena are emptiness, which is originally emptiness. If you recognize that this phenomenon is emptiness, you will naturally be able to practice all dharma in the realm of emptiness. Cultivating the six degrees, ten vows, and four shots, all of the good dharma, you will not cling to the virtues you are cultivating, and your heart will be pure and pure.

A few days ago, we learned about suffering, emptiness, impermanence, and non-self. We also briefly mentioned that we talked about emptiness in the Prajna Sutra. They all wanted to establish the concept of emptiness for everyone, and constantly experience it from life. The easiest way to recite the Buddha by name is that after you have chanted it, you will naturally get into emptiness, and this emptiness is called samādhi chanting because it is through reciting the Buddha. You can get into that realm and enter that realm now. You can say that you are really the big bodhisattva who has come back by wishing. You don’t have to wait until after your death to go there and then run back all the way back. No, you are the incarnation bodhisattva right now, even as we said before. , When you recite the Buddha, it is when you are a Buddha and when you become a Buddha.All of this can be done. As long as you can take the responsibility right now and have the same thoughts and actions as the Buddha, then you are the incarnation of the Buddha. What is the difference?But you shouldn’t be attached. If you have no emptiness when attached, then you are not a true Bodhisattva, not a true Buddha!Ordinary people in this realm can gradually get into it, but you have to practice first. It's not that simple. It's not that you can get into it when you think about it. But the way to start is very simple. It's only right to recite the Buddha from morning till night. There are so many benefits to develop the habit of reciting the Buddha from morning to night. First of all, you can stop creating karma and subdue the troubles. Our sentient beings have a lot of troubles since the beginning of the calamity. If you want to stay down, don’t say anything. How difficult is it to just stay down!The scripture tells us to cut off our worries is like cut off the torrent of forty miles!It’s impossible to say that a super strong waterfall that is forty miles long descends from the air and rushes down such a strong current. It can be said that it is completely impossible to do. With our karma so strong and our troubles so heavy, we have to cut it off from it. Relying on our strength to hold it down is almost impossible, so only by developing the habit of chanting, you will naturally not have to subdue the defilements, and you will not even get up at all. This is a very clever method, very clever. The way to solve the troubles and then break the troubles.It is also very simple to develop the habit of reciting the Buddha. As long as you really make a wish in your heart to start doing it, you can get used to doing it very quickly. We find it difficult to recite the Buddha all day long. That’s because we didn’t make this wish, everyone. Think about it, it is not difficult for us to develop a habit. In our daily life, for example, we are used to getting up every day. We may adjust it in one week. It's that simple!It’s that simple for you to develop the habit of reciting the Buddha all day long. For the elderly, it’s better to recite the Buddha. If you don’t have any special tasks, you’d better recite the Buddha behind closed doors. Young people should be more motivated, as we are talking about today. Practice the bodhisattva path in daily life, and then learn to contemplate the Buddha. When doing things, you can concentrate on doing things, but don’t let the Buddha go. He is still in your heart. In this way, you can also recite the Buddha all day long. It is mixed and uninterrupted, taking six faculties and purifying thoughts one after another. This practice can now be brought up and practiced in daily life. In fact, this state is indeed true. I now finally understand it. This is my eighteen years of specializing in Pure Land until this year. It’s really certain that all six faculties are taken, and the pure thoughts one after another are indeed the realm of Dhammakaya. The bodhisattva with great momentum is the Dhammakaya. Of course, it is impossible to ask you to recite the Buddha immediately in the realm of Dhammakaya. If you have to do this, then How can this method have three roots, so it is said that the "Yuantong Zhang" takes six roots. This practice is only auxiliary, not the main practice of our Pure Land Method. You can do as much as you can. It doesn't matter if you can't do it. This is a seal. Master Guang attached it to the back of the Three Sutras of the Pure Land. Of course, he added it for his purpose. It is mainly for us to learn the specialization of Bodhisattva from the beginning to the Buddhahood. From the beginning of the mind to the Buddhahood, we all recite the Buddha, which is to learn from him. One point, it's not to learn from his realm, we can't get into his realm at once!If you want to take all six roots, you can't take them even when you die, right?We are now introducing everyone to practice in our lives. At the beginning, you are not really able to concentrate, but it will be effective, and it can also help us develop continuous chanting in our daily life, because you have to work on weekdays. Well!If you don’t have to work, you can also close the door and recite the Buddha, that’s okay!It's also very good!Because we have also learned that the Bodhisattva in the "Yuantong Zhang" is actually the practice of the self-reliance method, and the realm is already the realm of the Dhammakaya of Waiting Enlightenment Bodhisattva. "Yuan Tong Zhang" originally came from a chapter in the "Surrangama Sutra". It is not a classic of the Pure Land Scriptures. It is only drawn from it as an aid and blessing for our Buddhist practitioners who cultivate the Pure Land. This role, so how to hold the "Yuan Tong Zhang"?I have also specialized in Pure Land for eighteen years. It was only this year that I had the opportunity to understand this. We don’t need to make it a major cultivator because we simply can’t do it, right?Moreover, it was not originally the main method of our Pure Land Sutra. It is the bodhisattva who relies on his own power. Of course, he also has the blessing of the Buddha in the dark, but he mainly relies on the self-reliance of the Buddha to achieve Yuantong, and then he is in the Shurangama meeting. She reported her learning experience to the audience. We have to see this very clearly, and there will be no contradictions. In the "Yuan Tong Zhang", we are going to learn the specialization of the Bodhisattva of the Great Momentum. Among the three sages in the West, his expression is to show specialization, show wisdom, and show deepness. In other words, an in-depth and longing for Buddha's name is the real best. A wise man.

The above is to introduce you to the Shengyi Bodhi Path. The main purpose is to hope that we can spare no effort to improve the state as much as possible. The improvement of the state can not only be non-stop during the two or six o'clock when chanting Buddha in life, but also we are doing everything including the four shots, Six degrees and ten aspirations, cultivating all good and breaking all evils can greatly improve not only merits, but also merits. Therefore, in this part, I also hope that fellow practitioners will try their best to sustain themselves. You will be enlightened if you are not careful. In fact, this is not difficult. The method is also very simple. You should first recite the Buddha honestly and chant the Buddha with a name. When I started chanting Buddha diligently, I only noticed that I was chanting Buddha every day, wow!Now there is no emptiness anymore. We just talked about thinking but not thinking, doing nothing but doing nothing. You have to learn this. After learning that you will be at ease in the moment. You don’t have to wait until you become a Buddha to be at ease. You can save sentient beings. If you can save without saving, you will never have gains or losses, and you will not be angry. Otherwise, no sentient being will not cause you trouble, and definitely will, because everyone has troubles, and he does not deliberately look for them. You are in trouble!So if you don't hold it in this way, then you shouldn't even think about saving sentient beings, because in the end you will definitely turn back, and even after turning back, it will be difficult to initiate the mind of saving sentient beings again.If we can practice that we are cultivating blessings, we are doing good, and we are not thinking of saving sentient beings, even if we are doing the Buddha's diligence and mastery, we will do it with a normal mind, what a normal mind is, it is natural!There is no special attention to it, just like breathing you will not pay attention, will you pay attention to what you are breathing and exhaling every day?impossible!From now on, we have to practice doing everything with a normal mind, just like breathing naturally. If you are doing it without noticing it, then you will succeed. Before you know it, you will become a Dhammakaya. It’s really like this, and as long as you try to do it, you will definitely make progress. Once you do it, you will get the merit once. If you study this way every day, you will suddenly find that your kung fu has improved by leaps and bounds in less than half a year. It was originally a kindergarten level, but suddenly you have arrived at the university, and then you will become a Ph.D. when you are finished, there will be such a big improvement.This is the very meaningful place for me to organize this theory for you. For the part that majors in "authentic division", I am strengthening everyone's faith and willingness. If you want to build confidence in the departed life, you must first study the "Pure Land III" that we talked about earlier. The Essentials of Sutras, the Essentials of the Buddhist Scriptures of Awakening Life, the Essentials of the Forty-Eight Vows of the Sutra of Amitabha Sutra, and the Essentials of the Amitabha Sutra must be learned before you can quickly build confidence in rebirth. The main point of authentic sect is to rebirth. Strengthen our faith and improve our taste.And the more special part of this theory is the "pure land plus walking path" in the front. The beginner must lay a solid foundation from this stage. If you can really see through and let go, then your next vows and beliefs will be true. Lao Xiu also needs to examine from here whether the letter you sent is true. From suffering, emptiness, impermanence, and non-self, you should examine it in your life, and you must continue to experience suffering, emptiness, impermanence, In the state of selflessness, truly see the situation in front of us, then you will be relieved day by day.

Well, all the content we have learned above can also be said to be my personal experience in the eighteen years of studying the Pure Land Method. I will make a summary to provide for the people who are destined to learn the Pure Land more conveniently and quickly. .I have learned here today, thank you all.Amitabha!