Contents of this article
- 1. How to deal with Buddhist offerings at home
- 2. What to do if bad thoughts appear?
- 3. What does the ten dharma realms in Buddhism mean?
- 4. What is the meaning of the Taoist Five Turbid Evil World?
How to dispose of Buddhist offerings at home
How to handle offerings to Buddha
How to deal with the offerings to the Buddha? We worship the Buddha at home or in temples or other places. After worshiping, we will find out how to deal with the offerings. This question puzzles many people. I will take a look at the offerings to the Buddha together. Information on how to handle offerings.
How to handle offerings to Buddha 1
Question: How should the fruits and other supplies that lay people offer to Buddha at home be handled?
Answer: There is a simple rule that has been passed down from ancient times and we must know it. Those used to make offerings to Buddhas and Bodhisattvas can be used after the offerings are withdrawn. There is no taboo. Those who make offerings to ghosts and gods, and those who give alms to ghosts and gods, should take away these offerings, such as the three-hour chanting. Those who practice the three-hour chanting, whether they are Dharma masters or lay people, are not allowed to eat them. After eating, it will not work if you do it again. But those who didn't participate in the cooking, or just followed the general joy, and didn't knock the magic instruments on the stage - OK, you can eat it. This is a general rule and we need to understand it. There is no problem with offering to the Buddha. We can all eat whatever is offered to the Buddha. Those who offer food to ghosts and gods should use the flame mouth to give food and the mountain to give food. Those who preside over the Dharma are not allowed to eat it, as eating it will cause it to become ineffective.
Relevant excerpts from Master Shengyan's "Studying Buddhism"
Flowers, fruits, food, tea and other offerings in front of the Buddha are consumables and must be replaced every day; if they are still usable and edible, they should be used for other purposes or eaten by family members and must not be discarded; if they are rotten or spoiled, they should be thrown into the garbage deal with. As for the odd or even number of offerings, there is no limit. In terms of symmetry and beauty, it is an even number. If it is limited by material resources, financial resources, location and venue, there is nothing wrong with an odd number. As for the categories, the quality is based on what everyone's financial resources can afford, and is neither perfunctory nor extravagant.
Relevant excerpts from "Gunong Buddhism Questions and Answers"
Question: When worshiping a Buddha statue, where should you sit and what should you offer in front of the Buddha?
Answer: The Amitabha Buddha statue can sit in the west and face east, the Medicine Buddha statue can sit in the east and face west, and the Sakyamuni Buddha statue should sit in the north and face south. In addition to the usual offerings of incense, flowers, lamps and candles, offerings in front of the Buddha can also include water and food (fruit cakes).
Question: Do I need to use chopsticks (called chopsticks in our hometown) when offering dishes, cakes, steamed buns, etc. to the Buddha?
Answer: There is no need to use chopsticks when offering food to the Buddha. In the Buddha's time, chopsticks were not used when squeezing food.
Question: Please tell me in detail about the six types of offerings and the ten types of offerings to the Three Jewels. Their items and methods of practice.
Answer: There are six kinds of offerings: one is water, two is incense, three is flower, four is incense, five is food and drink, and six is light. Ten kinds of offerings: one flower, two incense, three necklaces, four powdered incense, five incense, six burning incense, seven banners and banners, eight clothes, nine musical instruments, ten joined palms (from the Dharma Sutra) to the method of cultivation, Tantric Buddhism There is a fixed track, but there is no fixed method for teaching, but it is just fresh, clean and rich.
Question: Whenever Buddhists make offerings, they arrange five kinds of fruits and six kinds of vegetables, called Five Fruits and Six Vegetables. Is there any way to describe this? Another example is whether cakes and cakes for a banquet can be used as offerings.
Answer: Nowadays, there is no regulation on the number of Buddhist offerings, but according to custom. The five fruits and six fasts are just described with homophonic nouns. If you want to explain the Dharma, you should be able to listen to the fruits and virtues of the Five Eyes and Six Senses, and the causes and actions of the Five Understandings and Six Perfections. All cakes and cakes are available for the banquet.
Question: There are many Buddha statues in the Buddhist hall. Does the water supply need to be one cup for each statue, or only one cup is enough. Use raw water or boiled water. Do you need to change it every day? What should be done with the water that has been supplied when it is replaced? Can it be poured out at will?
Answer: Just one cup is enough. Because it is clean, boiling water is suitable. It should be offered in the morning and withdrawn in the evening. When withdrawing, it should be tilted to the side of the steps to wish food to hungry ghosts. Or pour it into the river and feed it to fish. It is advisable to recite the nectar mantra and the offering mantra when making offerings.
How to handle offerings to Buddha 2
In Tibet, if the offerings have been given to the Buddha, you can no longer use them and must send them to a pure place. In Han Dynasty, offerings were generally eaten. In fact, each analysis makes sense.
Tibetans believe that since offerings have been given to Buddhas and Bodhisattvas, they cannot take them back. In fact, making offerings is to accumulate our merits and merits, and to eliminate our stinginess. Since the things you have made offerings no longer belong to you, it is Belongs to Buddha and Bodhisattvas! Just like Chome Rinpoche said: "The food offered to Buddhas and Bodhisattvas should not be eaten by the donor himself, but should be poured in a clean and high place. If birds peck at it, that is okay, because birds belong to the dakini species. "
The Han people believe that offerings are blessings given to them by Buddhas and Bodhisattvas, and they contain blessings. Just like according to Lala Quzhi Rinpoche's point of view, after making offerings to the Three Jewels, as long as I visualize the Three Jewels giving me siddhi, I can also enjoy the offerings.
Both of these actions come from the heart of respect, so they are both respectful actions, and both are reasonable and legal. Everything depends on the intention. On the contrary, if you make offerings to Buddhas and Bodhisattvas, but because you are stingy, you eat them yourself, such an intention is disrespectful, and your behavior of eating the offerings is sinful. If you send the offerings to a clean place and don't eat them yourself, but still feel it's a pity, such an intention is also disrespectful, and your behavior of not eating the offerings is also sinful.
From now on, everyone can enjoy the offerings made to the Buddha. As for Chome Rinpoche’s point of view, we can understand it from the perspective of certain special practices. For Chinese Buddhists, this is also more convenient for handling the offerings to the Buddha. Because Han China is not like Tibet. Tibet is full of clean hillsides and grasslands. It is easy to find places to dump old offerings. However, it is difficult to find a clean open space in the cities of Han China. If you eat the offerings to the Buddha, Drop it, it will be more convenient to handle it this way.
There is one thing to pay special attention to when enjoying the offerings: In the past, it was only sometimes seen in Han temples that many people offered fruits and other food they bought in front of the Buddha statues, and then took them back after a while. This would violate the precept of stealing and would be harmful to the environment. Rather harsh. Since it is an offering in the temple, it belongs to the ten directions. Individuals have no right to dispose and distribute it privately. Unless it has been removed after being offered to the Buddha, the master in the temple will give it to you to eat. You can accept it. This is the compassion of the Three Jewels. Protect your memory.
Also: It is best not to eat food that has been offered to sentient beings in the three evil realms (such as Mengshan Food Service and other rituals). Give it all away. You give it to ghosts and gods. You give it to ghosts and gods, or to the ancestors you offer it to, or to what you offer, that Can't eat anymore.
Here is a brief introduction to how to make offerings that can accumulate huge merit in daily life:
Offerings on the Buddhist shrine - the best way to accumulate merit
After getting up every morning, first bow to the Buddha three times, then offer incense and water. If it is inconvenient to go out, you can only recite the cloud offering mantra to make mental offerings.
Think: I will make this offering for the benefit of all sentient beings to achieve enlightenment. Since beginningless time, all sentient beings have been my mother and have treated me kindly. Then recite: "Om Ah Hum" three times and then offer the offering.
When you look at the Buddha images and holy images on the altar, regard them as all the masters and Buddhas, Dharma and Sangha of the ten directions, make offerings to them with this understanding, and think about the great joy they will have after receiving this offering. Think again that you are making offerings to all Buddhas, Bodhisattvas, Arhats, and Sangha in the ten directions. Then make offerings to all Buddha images and deity images in the ten directions, which represent the Buddha's holy body. Then make offerings to all Dharma laws in the ten directions, which represent the Buddha's holy mouth. Offers are made to all relic stupas in the ten directions, which represent the Buddha's holy heart. Offerings include Tibet and India. of all the sacred objects, and all the sacred objects in every home in the world.
This is the best way to accumulate merit. With this method, not only can you offer all the holy objects, you don’t need to go out or spend a dime to go to the holy place. Thinking that all Buddha statues, Buddhas, Bodhisattvas, etc. are all incarnations of the guru can accumulate the greatest merit.
After making offerings, I hope that all sentient beings will receive the happiness and merits I have accumulated. May all sentient beings’ sufferings be replaced by me, and then I will dedicate my merits.
When making real offerings, we should make four kinds of offerings, namely the three things of the ego and the five special offerings. The three things of the ego are our cherished body, food, livestock, residence and other things we use, and All the good roots accumulated in three lives.
Special offerings include water supply, water for purification, flowers, incense, incense, butter lamps, perfume, delicacies, musical instruments, etc. These must also be offered according to one's own economic conditions. These special offerings have different origins. Zen Master Laiguo said: "If you offer incense, your body and mouth will not smell bad, if you offer flowers, your appearance will be dignified, if you offer lamps, your mind and vision will be clear, if you offer water, all bad diseases will disappear..." These offerings can also be made Corresponding to the Sixth Degree, Master Daofeng of Japan said in "Xingfa Ganye Chao" that water represents the paramita of giving, incense represents the paramita of upholding the precepts, flowers represents the paramita of endurance, and burning incense represents the paramita of diligence. Diet It represents the Zen Paramita, and the lamp represents the Prajna Paramita.
True offerings are offerings that one truly owns. Regarding true offerings, there is a saying that "make offerings with pure food and drink, and seal them with good intentions and joy." This means that when making offerings to the Three Jewels, you must have two kinds of purity: purity of mind and happiness and purity of the offerings.
1. The mind and happiness should be pure. If the intention is not pure, such an offering is not Dharma. In the past, there was this situation in some places: some thieves would go to temples to offer lamps, but their purpose was to hope that the Three Jewels would bless them so that they could steal things. We should stay away from such unkind intentions. Even if we offer more than one dollar, a lamp, or a piece of incense, we should uphold it with kind intentions. The blessings of the Three Jewels are incredible. If you can make offerings to the Three Jewels with pure intention and joy, the reward you will receive will be a purer body and mind. Some people were originally very agitated, but after arriving at the temple, they devoutly offered incense in front of the Buddha statue, and then paid homage with their palms together attentively. Gradually, their body and mind became very peaceful, which made people believe. This is the blessing of the Three Jewels.
2. The offerings must be pure. Neither dirty food, old clothes, or other inferior items can be offered, nor can evil things obtained through theft, plunder, or flattery be offered. If you offer impure items to the Three Jewels, not only will there be no merit, but it will be a fault. Offerings should be clean and of high quality. Do not offer inferior items to the Three Jewels that you are not willing to enjoy. Some people use inedible stale butter for lamps. This approach is unreasonable. The source of the offering must also be clean. Some thieves use the stolen money to make merit in order to steal things smoothly in the future. Such stolen goods are also unclean offerings.
We should offer offerings of pure wealth that we have gained from past merits that have not been present diligently and that we have gained through hard work.
There are Buddhist altars everywhere around you. As long as you don’t forget to eat every day, you won’t forget to make offerings:
Once you get used to making offerings, you will be surrounded by objects of offerings to the Three Jewels. When offering food and drink, one should not keep the good ones and offer the bad ones. Low-quality food and drink that you would not even use yourself are certainly not suitable for the purpose of offering to Buddha. Although the Buddhas will not really accept these offerings, for the sake of auspicious origin and accumulation of merit, you still have to make appropriate offerings, otherwise you would rather not make an offering. There is no problem in forgetting to make offerings. Buddhas are different from ordinary beings. You don't have to worry about them getting angry or taking revenge, nor will they starve because you forget to make offerings. Making offerings is only for the purpose of accumulating merit for oneself, not for the saints’ need.
Everything you see, hear, and think about should be offered to the Guru, the Three Jewels, and there should be no greed. When you hear good music, see and get something you like, you should not be greedy at that time, and you should make offerings to the Guru and the Three Jewels in your heart. Everything you eat, drink, and use, including the clothes and decorations you wear, can be offered to you before you enjoy it. These are all methods of spiritual practice. However, the key to practice is to persevere. It is best not to interrupt daily practice and offerings, so that achievements can be achieved due to perseverance. Especially for practitioners who live at home, they have to buy groceries every day anyway, so they only need to offer the purchased food or uneaten dishes as offerings (vegetarian). In this way, it is convenient and easy. As long as you don't forget to eat every day, you won't forget to make a confession.
That is, if you see a particularly good-looking person on the road, you can immediately think: "Offer to the Three Jewels! Offer to the Three Jewels!") No matter what you see that you like or are attached to, you must sincerely offer to the Three Jewels.
In fact, in addition to what we see with our eyes, there are also invisible blessings from the Three Jewels. Whether you admit it or not, as long as you make offerings to the Three Jewels, you can accumulate a lot of merit even if you don't have a lot of property. In addition, if you achieve happiness in this world, live in peace and contentment, have a good reputation, and any other satisfactory things, you must also think that this comes entirely from the great compassion of the Three Jewels. First, make offerings to the Three Jewels, generate reverence, and observe the pure mind.
All of this is to make offerings to the Three Jewels and to meditate and take refuge!
I would also like to remind everyone that after making offerings, don’t forget to dedicate and make vows. No matter whether you prostrate to make offerings, meditate on the deity, recite mantras, etc., you should first make offerings to the Three Jewels and then dedicate them to all living beings. For example, in the release of animals, there are verses dedicated to making offerings to the Three Jewels. After reading it, some people think: "I can just release the animals myself, so why make offerings to the Three Jewels? There is no need." In fact, this is not the case. No matter what good deeds you do, , first offer the good roots to the Three Jewels, and then dedicate them to all living beings. This has both the merit of offering and the merit of giving. On the surface, this seems to be a kind of obsession, but in fact, this kind of obsession can help us accumulate a lot of bodhi merit. When the Buddha was alive, many of his disciples had unique merits and virtues. These merits were matured after they made offerings to the Three Jewels and made dedication vows. Therefore, in the future, after everyone has made offerings, they should immediately make vows with pure intention and joy, so that the fruits of their wishes will surely mature.
What to do when bad thoughts arise
Unwholesome views and thoughts are all wrong views. The Buddhist Sutra says: “Among the ten unwholesome deeds, wrong views are the most serious. "That is to say, among the ten evil karmas, wrong views are the greatest faults and sins. "Buddha's Acts Collection Sutra" also says: "Because of wrong views. Wrong view of causes and conditions. Life is sacrificed. Fall into the state of hungry ghosts. Suffer from hungry ghosts. "Those with wrong views will turn to wrong views even if they suffer all the consequences of the evil destinies, even if they can obtain a human body. They are very pitiful. "The Avatamsaka Sutra" says: "(Wrong views) are born among human beings. There are two kinds of results. One is born with evil views. Both of them have flattering hearts. "That is to say, due to the retribution of wrong views in the past, those with wrong views will always have the habits and karma of wrong views in the continuum. When they regain human bodies, they will still have various wrong views.
Broadly speaking, all ordinary people’s persistent delusions, unclear and incorrect understandings and judgments about cause and effect, reincarnation, the Three Jewels of the Guru and the magical blessings of the Great Compassion and Wisdom of the Three Jewels, as well as all kinds of unwholesome thoughts, are not Right view. The "Ten Grounds Sutra" talks about nine kinds of wrong views: "1. The wrong view that obscures the mind refers to the wrong view that is caused by ignorance and darkness. 2. Arrogance and evil views are arrogance and arrogance. 3. Wrong view of love refers to the wrong view caused by greed and persistence. 4. Flattery and distorted mind and evil views refer to flattery and distortion. 5. Jealousy and wrong views refer to wrong views caused by jealousy. 6. Wrong view of accumulated karma, which is caused by the influence of bad karma accumulated in the continuum. 7. Blowing the heart to ignite wrong views refers to wrong views caused by troubles, anger and hatred. 8. Wrong views arise from karma. The appearance of karma produces wrong views. 9. The seeds of mind consciousness are wrong views. This refers to the fact that ordinary people’s good practices and upholding of good laws produce wrong views due to the continuity of leakage. "
Sakyamuni Buddha revealed ten reasons for the consequences of wrong views in "The Sutra on the Difference of Karma and Retribution for the Elder Suka": "There are ten more karmas. It can make sentient beings gain evil wisdom. One cannot consult the wise recluse Brahmin. Both of them speak evil Dharma. The three cannot be accepted, upheld and practiced in the true Dharma. The four praise the undetermined method. Think it's a settled law. The fifth one is unscrupulous. The sixth one is close to evil wisdom. The seventh one is far from correct wisdom. The eighth person praises wrong views. Ninth, abandon the right view. Ten people see crazy and evil people. Despise and destroy. So there are ten industries. Obtaining evil wisdom will reward you.”
It can be seen that wrong views mainly originate from the five poisons and bad habits accumulated since beginningless time. If there are fewer habits and lighter karma in the continuum, there will not be too many and serious wrong views. The Lotus Sutra of Wonderful Dharma says: “Those who have little virtue and few blessings are forced by many sufferings to enter the thick forest of evil views. "What it means is that people with shallow good roots and merits are prone to many wrong views. Today’s wrong views manifest themselves in many aspects.
For those who have just started to learn Buddhism, they must first believe in cause and effect, reincarnation, and the Three Jewels; a true practitioner must also have renunciation, bodhicitta, confidence in the Three Jewels of the guru, and understand the The blessing of the great compassion and wisdom of the Three Treasures. A true Buddhist must meet these seven requirements.
The reality is that people who have just begun to learn Buddhism and practice start by believing in cause and effect, reincarnation, and generating confidence in the Three Jewels. By practicing good deeds, they receive the blessings of the master’s great compassion and wisdom from the Three Jewels, and gradually develop the wisdom of the Three Jewels. Renunciation, Bodhicitta, and faith in the Three Jewels of the Guru. I believe that all the merits of practice come from the blessing of the Three Jewels of the Guru. People who have studied Buddhism and practiced for many years often think that their achievements are very high, are arrogant, and are not afraid of cause and effect, reincarnation, and precepts. , abandoning the Three Jewels of the Guru far away. Many people do not have any achievements, but they think they are very advanced. They take the Buddha's profound teachings out of context, distort the true meaning of Buddhism, talk eloquently, and promote it at will. Even if you are thinking about benefiting all sentient beings, in fact, not only will you and others not benefit, but you will easily ruin each other's wisdom and life. Such people are more common now.
Some people appear to be able to preach the sutras and lead others to do good deeds. This makes people feel that their actions are in compliance with the precepts and their words are very reasonable, which makes people feel very happy after hearing them. Happy. However, once you encounter problems that touch your habits and karma in your continuum, you will follow your own karma. In order to gain fame and gain in the world, you will do whatever it takes, and even deliberately distort the Buddha's teachings and slander great virtues. The final consequences will be disastrous. Such people are often eloquent, good at disguise, have certain influence within a specific range, and are most likely to plunge many people who follow him into confusion. Nowadays, such people are being discovered more and more, and practitioners are gradually becoming more vigilant.
Some people learn to practice Buddhism and practice good Dharma just for the sake of worldly blessings in this life. However, if you suffer from illness or failure due to karma, you will have many troubles and conflicts, and you will have doubts, and even blame and resentment about the blessings of cause and effect, reincarnation, the Three Jewels of the Guru, and the wisdom of great compassion. In fact, the appearance of troubles and unfavorable conditions is exactly the appearance of past habits and bad karma. If it is really a good deed, then by receiving the blessing of the Three Jewels from the guru, the antidote and repentance can be purified and eliminated. If the consequences of the habits and karma accumulated in the continuum from beginningless time mature, we will surely fall into the lower realms. As the saying goes, all requests are answered. The blessings of the Three Jewels of the Guru are equal and complete to all living beings. They will never deceive any sentient being. The degree of blessing you receive depends on the degree of your confidence. Therefore, the merits accumulated by oneself will definitely receive corresponding results in the future. This kind of wrong view should be an easy mistake for people who are new to Buddhism.
There are also people who are addicted to some mundane qigong, magic, magical powers and other heretical techniques that have nothing to do with liberation, and regard them as righteous Dharma and spread them everywhere under the banner of benefiting others.
The above-mentioned wrong views have been vividly described by Shakyamuni Buddha in the Sutra of the Buddha: “The Dharma bhikkhu is among the masses. Those who believe in the Dharma should have a high seat. He abandoned the Buddha's true Dharma and spoke of heretics with strict rhetoric. I have been working hard for a long time to find this magic weapon. But this evil person refuses to say anything. But it contradicts the semantics in the scriptures. Disagreeing with each other is not in line with the Dharma. Be arrogant and arrogant in the Holy Dharma. Just say it casually for profit and support. Shariputra. If a bhikkhu preaches the Dharma, it is a mixture of external moral principles. There are good monks who diligently seek the Way. You should stop sitting. Why. Shariputra. There is a letter in white clothes and a high seat. There should be no speech about heretical semantics. Anyone who refuses to do so is not a good bhikkhu. There is no longer any name for those who follow Buddhism. Shariputra. It is very difficult to explain. Those who say so. I call this person a heretic. Disciples of Nijan are not disciples of Buddha. It is after the speaker dies. When he was born, Ni Jianzi said. Such is the way of Ni Jianzi. Wrong view is the way of Ni Jianzi. What a wrong view. They are called hell beasts and hungry ghosts. Why. Shariputra. The body has not realized the Dharma but is sitting on a high seat. He who does not know himself yet teaches others. Will fall into hell. Shariputra. The Tathagata knows all about such causes and conditions. My disciples. With various doors, various causes and conditions, various views. Destroy my dharma. ... Shariputra. Come, bhikkhu, so that you can read the Apocryphal Sutras. When he preached the sermon, Zhuang Xiaowen's eloquence made everyone happy. Demons sometimes help deceive people and hinder good practices. If you are greedy for sound and language and clever diction. If there is someone who likes to read the scriptures of heretics. The devils are all confused and the mind is at peace. If a bhikkhu practices Buddhism, he will be confused. Salty makes everyone stop offering food. There may be monks like two or three who have read Buddhist scriptures. Then he ordered him to seek the teachings of heretics. Those who look at themselves first praise and say good things. It's all the people. Being deceived by the devil, the wise eyes are blocked. He is deeply greedy for profit and reads foreign books. ...and lose great wisdom for the benefit of the world. And fell into the deep pit of Avici Hell. Again Shariputra. Those who speak impurely. I don’t know how the Tathagata is doing as he pleases. You are not good at understanding, but you speak for others. These are the five faults people make in this world. Others don't know. Only the bhikkhu with the celestial eye can be found. And known to all heavens. What a five. When I speak the Dharma, I am afraid that others will harm me. 2. He is worried and frightened inside but speaks for him outside. Third, ordinary people have no true wisdom. Fourth, what is said is impure but there are words. The five words are copied everywhere without sequence. "I can't help but feel sad when I think of the Buddha's incredible kindness, the wisdom of perfect omniscience, and his perfect aspiration to allow all sentient beings to achieve ultimate peace and happiness, as well as the current situation of Buddhism and the troubles and pain of sentient beings struggling in the sea of samsara, sinking deeper and deeper into it. Come from.
As for the aforementioned phenomena of having completely wrong views in the mind, most of these wrong views are due to the lack of reliance on good teachers, which leads to the wrong path in learning, thinking and practice, and attachment to the world. Thoughts are still stubborn, and the five poisons in the continuum are still strong. "The Treatise on Wisdom" says: "Wrong views are a serious sin, so even if one observes the precepts and performs good physical, verbal and deeds, he will be disgusted by wrong views." The Buddha also said: "For example, if you sow seeds of suffering, even if they are created by the four elements, they will taste bitter. The same is true for people with wrong views. Even if they uphold the precepts and work hard, they will become evil. It is better not to hold on, practice wisdom and give less, and have no attachment." Easy to change, difficult to adhere to, not only harming oneself, but also harming others. "Nagarjuna Bodhisattva said: "If you want to pursue a good destination, you should practice right views. If you do good with wrong views, the consequences will be unbearable. "That is to say, even if a person with wrong views appears to be pure in body and speech, due to wrong views, all the good deeds performed cannot accumulate the merits of liberation, but instead become the cause of reincarnation. It is very difficult for a good teacher to save people with profound wrong views. All the actions of such people are fatal to themselves and others. From another perspective, practicing good deeds is a great deed that benefits oneself and others. In the process of actual practice, we must avoid bad opinions and thoughts.
The World-Honored One also taught in "The Sutra on the Difference of Karma and Result by the Buddha for the Elder Suga": "There are ten karma again. It can enable all sentient beings to obtain correct wisdom. One is good at consulting the wise recluse Brahmin. Both of them show the good Dharma. The three of them hear and uphold the righteous Dharma. The four see the formula. It's a good thing to say. The five are happy to talk about the Dharma. The sixth one is close to the wise people. The seventh is to protect the righteous Dharma. Eighth, practice diligently and learn a lot. Nine, stay away from wrong views. Ten people see crazy and evil people. Don't be disrespectful. With these ten deeds, you will be rewarded with correct wisdom."
"Dafang et al. Collection of Sutras" says: "If you can stay away from evil knowledge, you can also stay away from all wrong views. "The Product of Cause and Effect" says: "If you tie pure auspicious grass to a rotten fish, the grass will also become rotten, and the same will happen if you rely on evil friends." If one puts purple-stemmed leaves in a Chinese incense sachet, the leaves will also emit fragrance, and the same will happen if they rely on good friends. "To avoid the occurrence of the various wrong views mentioned above, true Buddhist practitioners should know that reincarnation is extremely painful and that cause and effect are not false at all. First of all, they must have a mind of renunciation and stay away from the eight dharmas of the world. They must sincerely Rely on true good teachers, practice honestly, leave the chaotic whirlpool of the world, and do not have other delusions. Nowadays, for many people who study Buddhism and practice, they are unable to distinguish between good and evil, and they have no choice but to follow the pull of karma and let the world drift. Therefore, only by relying on true virtues and good teachers can we be liberated and achieve success.
When a practitioner relies on a good teacher, especially a Tantric practitioner who relies on a qualified guru, and makes offerings with the three pure doors, he cannot have any wrong views, let alone have wrong views against the guru. . A qualified guru has incredible blessing power for all living beings. Similarly, if a disciple has wrong views towards the guru, the consequences will be particularly terrible and will mature quickly. All scriptures and great sages have said: "All the merits of practice come from the blessing of the three treasures of the guru. The qualified guru of Tantric Dharma has the same achievements as the Buddha, and the blessing power is incredible. "The Tantra of Self-Genesis and Self-Manifestation" says: "It is a very big mistake to treat the guru as an ordinary person. It is a mistake to think that the guru has greed and anger, that the guru has insufficient wisdom, that the guru does not understand the laws of the world, etc. Such distinctions It is very difficult to repent and purify one's sins when thinking about them. "The Indian Naropa followed Delopa and was ordered to jump from a high building and almost died. He had no doubts about his master's achievements and his confidence never retreated. He also endured hard labor twenty-four times and nearly died a dozen times without any complaints. Later, Delopa slapped his face with the sole of his shoe, and he realized emptiness in an instant. Mabalozha treated his disciple Milarepa by first asking him to build a house. He built and demolished it for various reasons, a total of seven times, and wore three holes in his body before teaching the Dharma. The Buddha said: "Except me and those who are the same as me, no one can measure the hearts of others. If you do, you will commit a grave sin." "That is to say, only the saint understands the mind of the saint! Whether judging from the teachings of great virtues or public cases, many people know that they cannot guess the heart of a saint from his appearance and behavior, and they all try their best to have confidence in the purity of good teachers.
But unfortunately, it is currently difficult to find disciples who have pure faith in the Three Jewels of the Guru and do not have wrong views. Therefore, once you have bad thoughts about your guru, you should repent and treat them promptly. Don't make mistakes against your guru because of your own ignorance and not notice it. For example, many people who practice Tantric Dharma are not clear about how to respect and serve their guru, and what kind of precepts they should abide by. It is easy for a small action, an inadvertent word, or something that seems ordinary to ordinary people to cause trouble. Committing serious mistakes due to thoughts. You can't clearly know that you have wrong views towards your guru and still think it doesn't matter. For a small mistake committed by ordinary people, if it is directed against a saint, the consequences will be unimaginable. Not to mention that you cannot take the initiative to commit serious crimes in hell because of your wrong views on your guru. Not only do you not know how to be afraid, but you are also complacent. For example, some people have wrong views due to selfishness and greed, and deliberately do things that displease their masters and great sages, or even hinder the cause of promoting Dharma and benefiting living beings. Such people are the most pitiful. Once the retribution matures, there will be no way out of hell.
Although some people rely on a truly good teacher, they do not respect the good teacher, have no confidence, and cannot practice according to the instructions. As a result, they do not accumulate the merits of liberation and achievement in the continuum, so they regard it as relying on them. The guru is not a great siddha, or the guru does not bless him, so he abandons the guru. Of course, in order to achieve liberation, the disciple must first observe the guru and find a truly qualified good teacher. Stay away from liars and scammers. However, if the guru you rely on is a great siddha, and you receive the profound teachings, blessings and empowerments from such a guru, once you have wrong views and abandon them, it will be the greatest sin. Some people blindly judge good teachers based on their external words and deeds, or out of their own greed, anger, and ignorance, they misinterpret the meaning of practicing in a "quiet place" and think that finding a remote place to observe the precepts and practice asceticism is a good practice. In fact, the best holy place for spiritual practice is to be next to a good teacher. All the words and deeds of good teachers are simply to bless and save sentient beings. "The Four Hundred Treatises on the Middle Way" says: "It is better to destroy the wrong Sila than to destroy the right view. The Shelu gives birth to a good destination, and the right view leads to Nirvana. ” In other words, observing the precepts can lead to reincarnation in a good destination, and correct views can lead to liberation. In fact, if a person has wrong views and does not repent, even if he seems to have observed the pure precepts of body and speech for countless kalpas, in the end the consequences will be mature and he will still fall into the lower realms according to his karma. Some people regard Buddhism as worldly law, equate good teachers with ordinary people in the world, evaluate good teachers with worldly perspectives and mentality, and speculate on the joy, anger, sorrow, and joy of good teachers. So much so that they always want to use various means to cover up their own habits and karma. The purpose of serving the guru is to appear respectful to the guru, win the joy and praise of the guru, show off oneself, and get special treatment from the guru. In the end, it only encourages , breed habits. Some people, due to heavy habitual karma and karma in their continuum, can't help but have wrong views towards good teachers, and practice good Dharma with serious greed, anger and ignorance. Due to the blessing of the Three Jewels of the Guru, on the one hand, they realize their own karma, There is fear in the heart, but on the other hand, due to the lack of good roots and merits, in the process of antidote, it is easy to choose wrong methods and methods according to the pull of karma, vent one's emotions at will, and create greater sin obstacles. In short, in the Dharma Ending Age, all sentient beings have deep karma and have various wrong views towards the Three Jewels of the Guru.
There was a practitioner who relied on a qualified guru and had faith in the Three Jewels of the guru, but he often had wrong views towards the guru and other great sages for no apparent reason. When he is with ordinary practitioners, his heart is relatively calm, but once he sees a great siddha, he will immediately have all kinds of bad thoughts for no reason. He also knew that everything was his fault and was very afraid of the consequences. I am also looking for ways to treat it, but the more I treat it, the more vicious my thoughts become. After many prayers, the Buddha’s mother revealed her past life marriage: “When this practitioner was a prince in the past, he had wrong views on the Three Jewels and took measures to suppress them. It is extremely disrespectful to the great virtue and creates bad karma. Due to the high position and weight, the impact is very bad. Later, I practiced diligently, but my karma was never repented and purified. Therefore, in this life, we still have wrong views towards great virtues, and the process of repentance and practice is very painful. ”
The old servant of Elder Xuda’s family was stingy and was very unhappy about the elder’s offering of the Three Jewels. In order to save this old servant, the Buddha came to her. The old servant didn't want to see the Buddha, so he covered his face with a fan, but the fan was as transparent as a mirror. She covered her face with her hands again, and all her ten fingers transformed into the image of Buddha. She closed her eyes, but opened her mind and saw that the sky was filled with Buddhas. Seeing this scene, the original evil views in many women's hearts were immediately destroyed. The old servant still had no confidence, so he ran home and said to Elder Xuda: "I encountered a great evil today. I saw Qu Tan appear in an illusion. His body is like a golden mountain, and his eyes are bigger than a green lotus. He is so powerful. bright. "After saying that, he got into the wooden cage, covered it with a lot of leather, wrapped his head with white cloth, and hid in a dark place without coming out. The Buddha saw that the old servant had no affinity with himself but had a great affinity with Rahula, so he sent Rahula to save her. Rahula transformed into the form of the Wheel-turning King, and soon saved the old servant, making her take the Three Refuges and Five Precepts. Later, she became a monk in front of the Buddha and became an Arhat. The Buddha said about the old servant's past life karma: "In the past, in the image of Baogai Lamp Buddha, there was a prince who quickly became a monk and learned Taoism. He relied on his birth and was always arrogant. The monk said something profound and empty, but he had wrong views after listening to it. After the monk attained nirvana, he was soon slandered and said: "The great monk has no wisdom and only knows how to praise and speak empty words. I hope I will not be happy to see him in future generations." ’ He also said: ‘I, Acharya, am endowed with wisdom and eloquence, and I hope that he will be my good teacher from generation to generation. ’ After saying this, all the disciples held wrong views. Although they kept the prohibitions, due to slandering Prajna and holding on to heresy, they fell into the Abi Hell after death and suffered immeasurably for eight billion kalpas. After committing a crime, he was released from prison and was born into a poor and lowly person. Five hundred bodies were deaf, stupid and blind, and one thousand two hundred bodies were always servants. The monk at that time was my predecessor, Acharya is now Rahula, the prince bhikkhu is now my old servant, and his disciples are now the women with wrong views who saw the Buddha. "From this public case, it can be seen that if a person holds wrong views, it is very difficult to become a virtuous person.
The two sons of King Re in Biandi gave "Zhan Oh and Jiong Ji", both of whom had wrong views. Later, the king entrusted them to King Shengguang to raise them. They gave up their wrong views, became monks before the Buddha, and finally attained the fruit of Arahantship. The Buddha revealed their marriage in their previous life: "They were two monks who were proficient in Tripitaka in Kassapa Buddhism. Because they went to a certain place, they practiced boldly without any instructions. They thought they were enlightened even though they were not enlightened. , thus giving rise to arrogance. But on his deathbed, he did not gain any merit and still harbored wrong views, saying over and over again: 'Kasyapa Buddhism is not true, cause and effect does not exist, we will not be able to be liberated, and similarly, others will never be liberated. ’” They fell into the lower realms for many kalpas, and were born in border areas for many lives. Before that, they had never even heard the voice of the Three Jewels. Influenced by karma, he was reborn as a person with wrong views in a peripheral place at the same time. He gave up his wrong views and attained the fruit of Arhat in the teachings of Sakyamuni Buddhism.
In short, for practitioners who have relied on qualified teachers, the main reason why they have wrong views towards their teachers and good teachers now is because they held wrong views in the past and created bad karma. Once the results are ripe, the pain is unbearable. Now that I have gained a rare human body with leisure time, I must not let time pass by. No matter what, we must take measures to deal with it, and we must not let the karma flow.
"The Avatamsaka Sutra" says: "Forgetting bodhicitta and cultivating good roots is called demonic karma." "Bodhicitta is like a seed that can give birth to all Buddha Dharma; it is like a fertile field that can grow white and pure Dharma for all living beings." Therefore, it is like the earth, which can hold all the world; like pure water, which can wash away all troubles and dirt; like a strong wind, which can spread all over the world without hindrance; like a fire, which can burn all kinds of fuel." That is to say, on the surface, Practicing and upholding good Dharma, but without bodhicitta in your heart, is full of all kinds of wrong views, and it is not the right dharma. With bodhicitta, you can destroy all habitual karma and obstacles, and finally achieve liberation. As mentioned in the opening chapter, the Lotus Sutra of Wonderful Dharma says: “Those who have little virtue and few blessings are forced by many sufferings to enter the thick forest of wrong views. "People with shallow good roots and merits are most likely to have wrong views. Sakyamuni Buddha said that practice is the "two-legged deity of blessing and wisdom"; Nagarjuna Bodhisattva said: "If the two qualities of blessing and wisdom are sufficient, then the two bodies of transformation and retribution will be achieved, and then the emptiness will be realized, and then the Dharmakaya will be realized!" "When the merit and qualifications are complete, the incarnation is accomplished, and the bad karma in the continuum is repented and purified; when the wisdom and qualifications are complete, the Sambhogakaya is accomplished, and the habits from beginningless time have been purified. If the two bodies of transformation and retribution are achieved, karmic obstacles are pure, and the five wisdoms are perfect, there will never be any wrong views. Only when the two bodies of perfection and retribution are achieved, and with the blessing of good teachers, can one realize the basic reality in an instant, achieve the Dharmakaya, and stay away from drama. In the final analysis, the root cause of having wrong views about the guru is nothing more than one's own habits and karma. To purify the habits and karma, there is no other way but to rely on the blessing of the guru's three gems of great compassion and wisdom. The extent to which you receive the wonderful blessings of the great compassion and wisdom from your guru, the Three Jewels, depends on your own confidence. Therefore, in order to destroy wrong views, we must try every means to generate true faith in the Three Jewels of the Guru and obtain the most extraordinary blessings. The ultimate accomplished master is indistinguishable from the Buddha. His merits, wisdom, and desire to allow all sentient beings to achieve ultimate peace and happiness are all perfect, and he treats everything equally. Whether it is to generate bodhicitta or to accumulate merit and merit, the purpose is to generate true faith in the Three Jewels of the Guru, correspond with the Three Jewels of the Guru, and pray for blessings. Bodhicitta and merits are the special origins for generating confidence and receiving blessings. In addition, those with true faith can transform wrong views into Taoist uses in an instant. Those with particularly superior faith can use the guru’s profound secrets to abide in the state of Dzogchen and observe the three pure precepts of body, speech, and mind.
Then, the first way to deal with wrong views is to repent, make vows, develop bodhicitta, and accumulate merit. You must know that it is all because you were disrespectful to the Three Jewels in the past and created a lot of bad karma. Now you have all kinds of wrong views towards good teachers. Everything is your own habits and karma. You must have a feeling of shame and cannot blame others. You should be grateful to the Three Jewels for planting good roots in yourself. Now that you are mature, you can obtain human body and listen to the Dharma. A qualified guru is indistinguishable from a Buddha. He is a real Buddha. He can meet a truly good teacher, has the opportunity to repent of his sins, and can see the hope of liberation and achievement. In this way, when you see your own shortcomings, think about the kindness of the Three Jewels of the Guru, look at the pain of reincarnation again, and see that the karma of the parents of all sentient beings in the Dharma Ending Age is getting heavier and heavier, they must be in more and more pain, and make a firm vow right now , I hope that I will respect the Three Jewels of my guru in all my life, practice with pure faith in the Three Jewels of my guru, never have the slightest wrong view, have true compassion and bodhicitta for the parents of all living beings, practice for the liberation and achievement of all living beings, and let all living beings become their parents. The painful repercussions and all other sufferings suffered due to having wrong views on the good teacher have all come to me. I am willing to bear them for the parents of all living beings, in order to repay the kindness of the Guru, the Three Jewels and the parents of all living beings. Pray for the strong blessings of the Three Jewels from my guru. In normal times, we should use this kind of vow to control our actions, devoutly rely on good teachers, practice according to the words and teachings of good teachers, and widely perform good practices such as gatherings, lamp offerings, releasing animals, smoke offerings, and giving food, etc., to accumulate merit. grain. In this way, you can repent, make vows, accumulate merit and merit, pray to the Three Jewels of the Guru, and rely on the blessings of the Great Compassion and Wisdom of the Three Jewels of the Guru to gradually purify your habits and karma. Finally, you can completely repent and no longer have wrong views towards the Three Jewels of the Guru in the future. , will eventually achieve liberation and success.
For example, sometimes the guru talks a few words to a certain senior brother, or praises him, or gives him something, and suddenly he feels that the guru is favoring him, and he feels unhappy. People with deep habits and karma may complain. Teacher, even slander the teacher and abandon the teacher. Once such thoughts occur, you must immediately realize that you have wrong views on your guru, and repent that you did not have faith in the Three Jewels in the past. You are such a bad ordinary person. Once you fall into the lower realms, the consequences will be endless. Pain and reincarnation are so terrible. Without the Dharma and good teachers, there will never be an escape. It is only with the blessing of the Three Jewels from the guru that we can now learn Buddhism and practice, and have the possibility of liberation. The parents of all sentient beings have created a lot of bad karma for themselves and suffered unbearable pain. Pray for the blessings of the Three Jewels of the Guru, so that you will never have even the smallest wrong views in all your lifetimes, rely on good teachers with absolute and true faith, practice and achieve benefits for all living beings, bear all the suffering for all living beings, and hope that all living beings will soon be blessed. Good roots, merit, and liberation are achieved. With this kind of vow, we will do good deeds and accumulate merits. The process of curing wrong views is long and tortuous. Sometimes the wrong views are violent and sometimes they are milder. However, as long as you persist, the blessing of the master's three gems of great compassion and wisdom can definitely completely purify it.
If you are particularly devout to the Three Jewels of the Guru and have relatively real faith, once you are aware of the occurrence of wrong views, you can immediately purify them and transform them into Taoist uses due to the perfect blessing of the Three Jewels of the Guru. Venerable Zhi Beiguang said: "The kindness of the guru is so great. Whether it is illness or happiness, favorable or unfavorable fate, it should be regarded as the blessing of the three gems of the guru and cannot be shaken. ...A kind thought arises in the heart in an instant, any kind practice is performed, and if you get a ray of cool breeze when it is hot or a ray of warmth when it is cold, it should be regarded as the blessing of the guru. "That is to say, the kindness of the guru is incredible and cannot be declared. No matter what happens at any time, it should be regarded as the blessing of the guru. This is the true practice. When wrong views occur, truly think from the heart that it is the blessing of the Guru and the Three Jewels. First of all, the blessings of the Three Jewels of the Guru have planted good roots for us since time immemorial. Now that we have matured, we are able to meet the rare human body with free time and be able to listen to and practice the incomparable precious Dharma. This kind of kindness is too great; moreover, the Three Jewels of the Guru are now mature. Bless you, let yourself see the impermanence and pain of reincarnation, and let yourself know that you need to practice diligently and escape as soon as possible; especially, the great benevolence of the Three Jewels of the Guru is blessing you with compassion all the time. Only with the blessing and salvation of the Guru, the Three Jewels, can you get the ultimate outcome. of peace and happiness. Thinking that the Three Jewels of Guru has benefited me in this way, I am truly grateful. I am willing to give everything I have to repay the kindness of the Three Jewels of Guru. Because I have truly realized the kindness of the Three Jewels of the Guru, my heart is filled with the most pious gratitude. This kind of confidence is the purest. The blessings received will instantly destroy the appearing habits and karma, and the wrong views will naturally disappear. In this way, the emergence of wrong views becomes the origin of blessings and is truly transformed into Taoism.
For example, sometimes the guru will not care about right or wrong, but will not give a good look to a certain senior brother. Even everyone thinks that this senior brother has done a particularly good job, but the guru still wants to criticize, and he may be very angry. If you don't understand, you think that the guru can't tell right from wrong, he still has ordinary people's habits, and he is not as compassionate as a great siddha. This kind of understanding is also a huge wrong view. A qualified guru is the real Buddha, blessing and saving sentient beings with many skillful methods. Ordinary people will never understand the great compassion and bodhicitta of a saint who treats all sentient beings equally. As soon as such a thought occurs, I immediately think of the blessing of the guru, and I feel grateful from the bottom of my heart for the kindness of the three treasures of the guru. Based on a pious heart, when you sincerely think and express gratitude to the Guru and the Three Jewels, your mind will naturally open up. All unwholesome thoughts will be purified by the support of the Guru and the Three Jewels, and the blessings you receive will be as boundless as the void. This kind of treatment is what practitioners should strive to achieve.
Practicing Dzogchen can instantly integrate discriminating thoughts into the pure dharma realm.
However, nowadays, there are many people who teach Dzogchen on the surface, and there are also many people who think they understand Dzogchen, but there are very few people who can actually practice it. Some people who teach Dzogchen just read Dzogchen books and think they understand it, so they explain the principles to others. Even if some people have a transmission, if they don’t practice enough, they will not be able to practice it if they pass it on to others. . After hearing the Dzogchen explanation, many people think they have gained a profound Dharma, so they practice diligently, and most of the time they put aside the Three Jewels of the Guru. Later, they feel that the practice is good, and then they may develop arrogance, or even develop The view of annihilation means that everything you do with your body, speech and mind does not matter, so you act arrogantly and completely ignore your actions, words, and thoughts. In this way, not only do you fail to practice Dzogchen, but you also create a lot of bad karma. In the final analysis, the reason for this misunderstanding is that people who practice Dzogchen do not have enough confidence in the guru and do not cherish the secrets. They think that Dzogchen is just a truth and a few words from the guru.
To be able to practice Dzogchen, both the master and the disciple must meet certain conditions. A tantric master who can teach the Great Perfection, every pore has an infinite mandala, and returns to the clear sky, realizing the state that Master Gampopa said, "The inner mind has no self, and is empty." Such a guru is the collection of Buddhas of the three generations, the master of all mandala, and a true good teacher. For practitioners, first of all, they must have great confidence in the guru. In addition, they must see their true nature, that is, enlightenment, and of course they must obtain the guru's secrets. Whether it is seeing one's nature or practicing Dzogchen, it is not something that can be done on the surface of words, so it is difficult to describe the specific feelings and realms in words. Only when one has practiced practice to a certain extent can one have an understanding of it. If the guru has no achievements, he cannot teach Dzogchen at all. Even if he teaches it, it is impossible for his disciples to enter the realm of Dzogchen. Likewise, if a practitioner does not see his true nature and obtains the guru’s tips, even if he meditates, he is not practicing Dzogchen. Therefore, the true "direct point to the nature of mind" has high requirements on the achievements of the guru and the disciple's innate nature, and is not the transmission of written principles. In other words, Dzogchen is also achieved through the blessing of the guru, requiring practitioners to have transcendent confidence. After relying on a good teacher, if you still do not have the conditions to practice Dzogchen, you must bravely and diligently practice preliminaries and guru yoga, make offerings to those above and below, serve the guru with pious faith, and use the four immeasurable minds Practice good deeds and raise funds to repent of sins. When the habitual karma and obstacles in the continuum are purified to a certain extent, the faith in the Three Jewels of the Guru will be very sincere. Under a certain condition, relying on the blessing of the Three Jewels of the Guru, you can see your true nature (there is a saying in Tantra - —After seeing the true nature, the real practice begins). At that time, only those who have attained the master's teachings can practice Dzogchen.
In the final analysis, no matter how you practice, it is inseparable from the blessing of good teachers and the practitioner's true confidence and sufficient resources. The first King Dudjom Dharma said: "With the blessings and teachings of a certified guru, when a disciple of good fate meets the destiny, he can easily achieve extraordinary things. This nature is the law of dependent origination." "I hope that all sentient beings can rely on the good teachers with true and unfalse faith to practice as soon as possible, perfect their qualifications, and become Buddhas as soon as possible!
What does the ten dharma realms in Buddhism mean?
Dharmas are all equal, and the ten dharma realms are all equal according to their solemnity. They are all manifestations of their own nature, and they are all revealed by their own nature. [Then Subhuti said to the Buddha: World Honored One, what should I call this sutra? How can we uphold it? . 】 "If you understand the principles of Buddhism and pick up any method, you can get to the bottom of it and return to equality. This is why we know that Buddhism is neither shallow nor deep, deep or shallow, and there is no order of shallowness or depth. Therefore, we cannot take its appearance and say it is not true. However, in order to attract sentient beings and guide progress, we must assume a shallow and deep sequence and various solemn things. Therefore, its appearance cannot be destroyed, but it is called this name. "If you understand the principles of Buddhism and pick up any method, you can get to the bottom of it and return to equality." This is why we know that Buddhism is neither shallow nor deep, deep or shallow, and there is no order of shallowness or depth. "This is to tell you the truth. There is indeed no order of shallowness and depth in Buddhism. If you think there is shallowness and depth, then you are still clinging to distinction. If there is clinging to distinction, there will be shallowness and depth. If there is no separation and clinging, all things will be equal, and there will be no order of shallowness and depth. Not only is there no order, there is no depth or depth. Why? Everything is unified and returned to the nature of the mind. They are all revealed by the self-nature. How can they be unequal? Dharma and Dharma are all equal, and the ten dharma realms are all equal according to their uprightness and solemnity. They are all manifestations of their own nature, and they are all revealed by their own nature. This is because you really understand these principles taught by the Buddha. There is one method among all the Dharma. This is what the Avatamsaka Sutra says: "One is many, many is one", "One is everything, everything is one", this is what it means. We can all get to the bottom of it, what exactly is it? In the end, it is the nature of mind. If you carefully observe and study any dharma, it will all return to its own nature in the end. Self-nature is equality, so it is said to be equal. The "Infinite Life Sutra" teaches us the general outline of study in terms of the sutra title. The title of the "Infinite Life Sutra" is very complete. "Buddha's Sayings", generally the Buddha's sayings in the sutras are said by Sakyamuni Buddha. The "Infinite Life Sutra", "Amitabha Sutra" and "Analysis of the Infinite Life Sutra" all have Buddha's sayings in their titles. , that Buddha does not refer to Sakyamuni Buddha, but to all the Buddhas in the ten directions and three times. All Buddhas speak the "Infinite Life Sutra" for all living beings, all speak the "Amitabha Sutra", and all speak the "Contemplation of the Infinite Life Sutra", so These three sutras are spoken by all Buddhas. All other sutras are not necessarily spoken by all Buddhas. This is because Buddhism requires careful observation. If the root is wrong and the Buddha decides not to speak, these three sutras must be spoken because they are three roots. All quilts and sharps are collected. Therefore, the meaning is different from what the Buddha said in other sutras. "Mahayana" refers to the greatness of mind, the vastness, and the ability to save all sentient beings in the Dharma Realm. "The solemnity of infinite life" is what we seek. What we seek is the appearance of perfect character and virtue, which is immeasurable, represented by a life span, immeasurable lifespan, immeasurable wisdom, immeasurable light, immeasurable virtue, everything is immeasurable. Solemnity is expressed in the beauty of things, which is beautiful and without any defects. This is solemnity and what is desired. How to ask for it? Use these three methods to pursue a pure mind, an equanimous mind, and an awakened mind. Be aware and not confused. Therefore, "Pure Equality Awakening" is the general guideline for our practice guided by the sutra title. If you cultivate the awareness of purity and equality, you will obtain the majesty of the Mahayana infinite life, and you will obtain this fruit. The sutras have causes and effects, principles and things, nature and appearance. The sutras have true perfection and ultimate perfection. Picking up any dharma, you can get to the bottom of it, all return to the nature of the law, and all return to the ultimate equality. Buddhism says that all dharmas are equal, and this is where the truth lies. Not only are they equal in sex, but they are also equal in appearance and function. We ordinary people cannot see that, at most, ordinary people can recognize sexual equality and inequality. My appearance and the Buddha's appearance are different, how can they be equal? Our roles are not equal either. In fact, where does this inequality come from? Born out of delusions and attachments, delusions and attachments are false, not real. Once you get rid of delusional thoughts and attachments, you will be equal. Once you get rid of delusional thoughts and attachments, your appearance will change, just like the Buddha's appearance. Fortune tellers in the secular world often say that "the appearance changes with the heart." How did the Buddha's appearance appear? The Buddha's mind is pure, and the appearance of the Buddha is manifested by the pure mind. When we throw away our delusions and attachments and let them go, our minds will be pure, and our appearance will be exactly the same as that of the Buddha. We can see that we are equal. From a true point of view, they are equal, but from a false point of view, they are unequal. That is false, not true. From this we can see that Buddhism is neither shallow nor deep, deep or shallow, and there is no order of shallowness or depth. Those who are determined to study and spread the sutras must remember this sentence. Therefore, Buddhism can be taught in depth, in a shallow way, in a long way, or in a short way, without any discomfort! But you must practice as taught. If you don’t practice as taught, that is, accept, uphold, read and recite what the sutras say, it will be difficult for you to be so smooth and comfortable when speaking to others. You must practice it personally, and you must verify the theories and realms taught by the Buddha in your practice, and then you can say it from nature, both left and right, and in a clear and logical way. "Therefore, we cannot take its appearance and say it is not true. "The meaning of the two words "Zefei" in the scripture is to teach us that we cannot take the form or attach to the form. To take, to take is to differentiate, and to hold is to be persistent. In all phenomena, it cannot be differentiated or grasped. Not only do we not need to be differentiated and attached to the world's laws, but we also don't need to be differentiated and attached to Buddhism. Only then can you see the real thing. Once you fall into separation and attachment, you won't be able to see, you won't be able to see the real things, and what you see will be fake. Buddhism tells us the truth, we have to believe it. "However, in order to attract sentient beings and guide progress, we must assume a shallow and deep sequence and various solemn things. Therefore, its appearance cannot be destroyed, but it is called this name. "You are not bad. You have really made great efforts in practice, and you have reached the point where your confidence is pure and your equality is present." It is said well in "Consciousness Only" that practice should be based on "turning consciousness into wisdom". This is what Faxiang Sect teaches. The most important principle and outline of practice is to turn consciousness into wisdom, and turn eight consciousnesses into four wisdoms. To transform consciousness into wisdom, you must know that some are caused to transform, and some are caused to transform. If the fruit turns up, we don’t need to pay attention to it. The fruit will turn naturally. What matters is the upward transformation. Which two types are caused by upward transfer? Sixth and seventh are the upward transformation of causes, fifth and eighth are the upward transformation of fruits, and the first five consciousnesses and Alaya are the upward rotation of fruits. It can be seen from this that in practice, practitioners of Faxiang Sect focus on turning the seventh consciousness and the sixth consciousness, turning the sixth consciousness into the wisdom of wonderful observation, and turning the seventh consciousness into the wisdom of equality. The sixth consciousness is discrimination, and the seventh consciousness is attachment. The seventh consciousness is the four major troubles that are always accompanied by persistence and solid attachment. Turn the seventh consciousness into the wisdom of equality. If there is no distinction between everything, the mind will be equal. It’s wonderful to observe without distinguishing anything. What do you see? All dharmas are the same, all dharmas are equal, wonderful observation. The sixth and seventh consciousnesses are delusional thoughts and attachments; the sixth consciousness is delusions and the seventh consciousness is attachment. The World-Honored One tells us in this sutra that there is no abiding, which means being free from delusions and attachments. Before the state of sentient beings has been transformed, they are ordinary people, they are the two vehicles, they are the Bodhisattva of authority. For these people, we must practice great compassion and guide them with skillful methods. Assume a shallow and deep stage. What is this shallow and deep stage? ? Five-vehicle Buddhism and three-vehicle Buddhism are the stages of shallowness and depth. In the Hinayana, there are four fruits and four directions; in the Mahayana, there are fifty-one levels, including faith, abiding, practice, and direction. These are all shallow and profound stages assumed by the Blessed One. There are all kinds of solemnities in the fruition. What are these various kinds of solemnities? Change as you wish. If your mind is different, your external realm will change, and everything will change accordingly. The positive reward is your own body. When your body changes, your appearance will change. The human heart becomes purer and more compassionate day by day. His appearance slowly changes, and he becomes like a Bodhisattva. When others see him, he feels happy. If he is jealous and angry every day, his appearance will also change, and he will gradually become an Asura or a Rakshasa. When people see terror, they will be afraid when they see it, and they will change their minds. This positive retribution body is changing, and the environment is also changing. The environment is dependent on retribution, and the dependent retribution changes with the positive retribution. People in this place are kind-hearted and loyal. There are no natural or man-made disasters and the living environment is good. Many foreigners praise Singapore. Why do they praise this place? The people here are honest and law-abiding, which is unmatched by other places. Although Singapore is small, it can be said to be a model city in the world. This is true. Many countries come here and want to learn from Singapore. This is correct. If everyone can abide by the law, the society will be stable. Only when the society is stable can it prosper and the people can live and work in peace and contentment and live a happy life. What Buddhism teaches us is more profound than this. Buddhism allows every sentient being to spontaneously change their mistakes and do good, and to eliminate confusion and realize the truth. This is incomparable to the laws of the world. From this we can see that there are many shallow and deep stages in Buddhism, which are hypothetical. Sutras often have "this name", and this name shows this meaning. </SPAN>
What does the Taoist Five Turbidities Evil World mean?
Buddhism says that the world is full of troubles and pains and is filled with five kinds of turbidity, namely, kalpa turbidity, view turbidity, trouble turbidity, sentient beings turbidity and life turbidity.
The evil world of the five turbidities comes from the "Sorrowful Flower Sutra". It refers to the turbidity of kalpas, turbidity of living beings, turbidity of life, turbidity of troubles, and turbidity of views.
"Saha" is translated as "bearable", which means that although this world is full of suffering, people are still able to endure it, so it is called bearable.
Brothers who study Buddhism should have heard of a term called "the evil world of five turbidities", which is actually used to describe the Saha world we live in. At the same time, the Buddha also gave a more vivid metaphor called "the house of fire in the three realms" ".
The above is all the content about what is the meaning of flattery, how to handle the Buddha offerings at home, and the related content about the meaning of flattery. I hope it can help you.