Road map for Buddhist practice
Guangche five rounds
WeChat public account: yuanjuechan
communication contact assistant WeChat
2020/12/21
Praise to Guangming Sea
——Su Yixian
, the one who understands righteousness with ten thousand dharmas, brave and fearless guide.
Persevere tirelessly to make vows, enjoy it and never get tired of benefiting the way.
The wonderful law has no hindrance and no roots, and auspicious clouds appear according to the situation.
Consummate the Great Thousand Light Ocean, solemnly adorn the pure heart of Buddhism and Taoism.
preamble
“Roadmap for Buddhist Practice” is a discourse given by Master Guangminghai in an online meditation class in December 2020. Since then, it has been used as an online class video and published on the Guangche Wulun WeChat official account to benefit the general public. In order to preserve the magic weapon in a long-term and multi-channel way, to benefit the students in the meditation class, and to guide more people who study the Dharma in the future, it was translated into text by many lay practitioners and compiled into a book.
With the development of information in modern society and the availability of classics everywhere, it seems to be very easy to learn Buddhism. There are very few real practitioners, and even fewer people who truly practice and realize the Tao. Beings at the end of the Dharma, either do not have confidence in the cultivation of the Tao, thinking that it is illusory and out of reach; Not knowing what to say, it is even more difficult to follow the teachings; even some scholars fall into the wrong path of wrong views and cultivation, leading the blind to the blind. Two thousand and five hundred years ago, the Buddha appeared in the world due to a great event. Today, in order to eliminate the ignorance and darkness of all living beings, the Bodhisattva appears in response to the circumstances, compassionately rescues the public from the fog of ignorance, and guides all beings to embark on the path of correct knowledge and practice.
This discourse is the practice guidance summarized by the teacher based on his own twenty years of Buddhist practice and teaching experience, and condenses the valuable empirical achievements and wisdom of good teachers. The content includes basic reading and thinking, basic training, systematic training, and practice methods of each stage of non-cultivation, as well as sequential goals, and a comprehensive and thorough explanation of the connection between each part. Among them, in the “Practice” part, Hinayana takes the road of Dinghui as the general outline of practice. Mahayana uses prajna as the seed, bodhicitta as the root, and waters it with the rain of scriptures to grow the bodhisattva’s blessings, wisdom and merit. Finally, in the explanation of Wuxiu Dao (Zen Buddhism), the relationship with the second vehicle and the simultaneous cultivation of directors were emphasized, which sounded the alarm for scholars and avoided the great danger of mantra. The explanation style of good teachers is easy to understand, simple and easy to understand, the teachings are rigorous and classic, and conform to the understanding habits of contemporary people. Anyone who studies the Dharma following this guidance will be able to benefit from it, whether you are a new student who has not embarked on the path of learning Buddhism, or you have already studied the Dharma.
Many years of old cultivators will find their own position and future direction in this book, so that they will not get lost in the vast ocean of Buddhism.
The compilation process of this book was not an easy task. In order to get this book to the students of the 2021 Mid-Autumn Meditation Class as soon as possible, all the lay Buddhists actively participated in the translation work. Some worked until the early morning for several days, and some worked while taking care of their children. , the hard work is moving. The teacher practiced it personally, and worked tirelessly in the busy schedule of teaching the Dharma, correcting and checking the manuscript, which made this teaching more incisive and harmonious. Hereby, I would like to express my gratitude to the Master, and wish that the teacher’s blessings will increase and he will always turn the wheel of Dharma! Congratulations, I would like to praise the motivation of all the lay Buddhists who participated in the translation, and praise that you have truly practiced Samantabhadra
! Buddhist friends, cherish the Dharma offerings of virtuous teachers and the hard work of fellow practitioners. I hope that under the guidance of this book, you will always have a bright heart and forge ahead on the path of practice.
And under the guidance of good teachers, we will meet each other on this path of Bodhi.
Thanks to the following Laymen who participated in the translation work:
Puzheng Liu Jingren Nan Yuanhan Heart Fantasy Pu Shan Knowing and Action Unity
Xi Rang Dorje Hollow Heart Hanshan Far Red SONYA Luo Luowen Yile Mangbiao Tiantian
Written by Yangyang on September 22, 2021 in Paris, France
Table of contents
2.1 Basic Wen Si ……………………………………… 4
2.2 Basic training…………………………………… 5
2.2.1 Observing the Precepts ………………………………………………………………………………………………. 5
2.2.2 Meditation practice………………………………… 7
2.2.3 Mindfulness practice………………………………………………………………………… 7
2.2.4 Accumulation of resources……………………………………. 8
2.3 Systematic training……………………………………… 16
2.3.1 The Road to Dinghui…………………………… 16
2.3.2 Mahayana Prajna……………………………… 19
2.3.3 The Diamond Sutra…………………………… 21
2.3.4 Heart Sutra ……………………………… 22
2.3.5 “The Sutra of Real Enlightenment”……………………………… 22
2.3.6 Zen Paramita………………………………… 23
2.4 No way of cultivating the Tao…………………………………… 25
2.4.1 Clear mind and see nature……………………………… 25
2.5 Questions and Answers after class ……………………………………………………………………………………….. 29
3.1 Karma, karma and reincarnation……………………………… 34
3.2 Basic knowledge of Buddhism……………………………… 40
3.3 The Four Noble Truths………………………………………………………………………………………. 41
3.4 Three Dharma Seals…………………………………… 45
3.5 Send out the centrifugal ……………………………………… 47
4.1 Observing the Precepts ………………………………………………………………………………………………. 48
4.1.1 Refuge precepts………………………………………………………………………………………. 48
4.1.3 Meditation practice…………………………… 51
4.2 Mindfulness practice……………………………………………………………………………………….. 54
4.2.1 Mindfulness, understanding, physical and mental actions… 54
4.3 Accumulation of resources ……………………………………… 56
4.3.1 Worship to Buddha………………………………… 56
4.3.2 Confession ………………………………………………………………………………………. 58
4.3.4 Questions and Answers……………………………………… 63
4.3.6 Dedication of Merit and Virtue………………………………… 69
4.4.1 Guardian Zen……………………………………… 71
4.4.2 Chanting the mantra ………………………………………………………………………… 74
5.1 The Path of Dinghui………………………………………… 75
5.1.2 Perspective………………………………………… 82
5.2 Mahayana Prajna……………………………………… 83
5.2.1 One Reality Seal………………………………… 83
5.2.2 Overview of Mahayana Prajna… 87
5.2.3 Generate Bodhicitta……………………………… 94
5.2.4 Ten Paramitas……………………………… 106
5.2.5 Diamond Sutra …………………………… 146
5.2.6 The Sutra of Real Enlightenment…………………………… 148
5.2.7 Questions and Answers………………………………… 154
General picture:
1. Origin of this lecture
The topic of today’s lecture is called learning Buddhism and practicing. When we learn Buddhism, we need to practice, because optical knowledge is definitely not enough, because Buddhism is about empirical evidence, and without empirical evidence, it is impossible to know the true functions of these things taught by Buddhism. What are the real benefits? They must be experienced, awakened, and proven through practice. Just learning knowledge is not enough. That’s why there is such a thing as studying Buddhism and cultivating.
original:
Origin of this lecture
Some people think that the path of Dinghui is the Theravada Hinayana, and they want to learn Mahayana. Some people don’t know where to start learning Mahayana. Some people don’t know how to practice Mahayana.
Desiring the masses to cultivate their minds
To clarify the route for the public
I want the public not to hesitate
Desiring the masses to be brave and diligent
So briefly talk about the practice route.
explain:
Well, this roadmap of spiritual practice is a summary of my own. That is to say, I have been an individual for less than 20 years. I started to learn Buddhism at the end of 2002. I started to learn, but I didn’t start to practice. I really started to practice in 2004, maybe 16 years, 16 or 17 years. For almost such a long time, I personally have a rough summary of what order, direction, and order should be followed in learning and practicing Buddhism.
Why did I talk about this road map of practice today? The main reason is that we have been teaching how to meditate, including the way of Dinghui, and many people have participated in Zen 7 here and have learned the way of Dinghui . Some of the methods of meditation meditation and some methods of meditation, and then there are many problems. What kind of situations do these problems lead to, and the origin of today’s class is because some people think that we learn concentration. The Way of Wisdom is the Small Vehicle taught by the South, so he wants to learn the Mahayana. Well, he has learned the Way of Dinghui, but in fact he has not finished it. He just participated in the Way of Dinghui. In the case of the path of Dinghui, he feels dissatisfied with Hinayana, and he wants to learn Mahayana. There are also some people who think that other methods seem to be higher, so they should learn those methods that seem to be simple, that is to say, they seem to be easier to benefit from. Then I went outside to study everywhere, so according to my observation, most people, go outside to study, may not be able to get in touch with better cultivation methods, of course, it does not rule out that there are better cultivation methods. But, that is to say, they have a view on the path of Dinghui, that is, it is limited to the Hinayana, and they don’t know how to learn and how to cultivate after the path of Dinghui. Well, in order to help those who have confidence in Mahayana, but don’t know where to start learning, or how to practice Mahayana, I’ll take the whole Hinayana to Mahayana, and even to the final, The so-called unsurpassed vehicle probably made a sorting out of the order of practice.
Then, the main purposes are to promote those who have not yet learned, and those who have not stepped into formal practice, because the lectures are not only attended by those who have participated in the path of Dinghui, but also many who have not participated Those who have passed the path of Dinghui and studied abroad, there are also many people who have only learned the knowledge but have not started to practice the Eight Classics. Then, in order to promote their true motivation, and to clarify the line of practice and the sequence of practice, let them be able to practice with aspirations. So that’s the reason for wanting to give a lecture today, that’s the number one reason.
The second reason is that whether it is Hinayana or Mahayana, the goals of Hinayana and Mahayana are different. Then we say that the Hinayana seeks liberation; the Mahayana, we want to realize the wisdom of the Buddha, and we want to become a Buddha. So what are the differences between these routes, and what are the intersections between them, and whether they are completely contradictory or can promote each other. As for the sequence of the route, I would like to tell you about it. Then, let everyone be clear about this practice line, so that after everyone understands it, there will be no hesitation or doubt in their hearts. Because, I often participate in many meditation sessions, and many people tell me that they may live for ten, twenty, or even thirty years in their lifetime. , is to repair for a period of time. Every time I practice a method, it is very beneficial at the beginning, and it seems to be very effective. Then, after a period of time, I feel that there is no effect. If you go, you will always be cultivating the basic part of that method, you know? That is to say, he doesn’t know how to go deep into this method, and he doesn’t know what sequence should be followed to keep cultivating this method. Then, for decades, I have been changing different methods like this, all of which are part of the basic cultivation. This is actually a pity, and it is a waste of time. So in order to get rid of our doubts about the practice sequence and this practice route, then this is also one of the goals of today’s lecture.
There is another one, which is this practice. In fact, it seems that there are many steps, but if we really start to practice, it is mainly about eliminating afflictions in our minds, attaining meditation, and attaining wisdom. It’s not about repairing those things in physics, it’s not about moving a lot of bricks, reclamation of Jingwei, or Yugong Yishan. There is something tangible. Instead, we need to get rid of all kinds of obstacles from the psychological level, from the troubles, and from the wisdom. So these things, it depends on whether you work hard, whether you are brave and diligent in cultivating your mind, it doesn’t mean that you want to accomplish something above a certain amount, you know? Then, if you understand these principles, you should initiate courage and diligence. So it is to let everyone be brave and diligent in teaching today’s class.
2. General overview
original:
explain:
So today’s class is called the road map for learning Buddhism. As for this road map of practice, I have divided it into several parts. There is basic listening and thinking, basic fumigation, and then systematic practice. Then, there are the so-called highest, the so-called non-cultivation, such several parts. So divided into so many parts, in fact, it is a sequence from the shallower to the deeper. In fact, in our Buddhism, there is a treatise called “Yogi’s Land Treatise”, which specifically talks about this step of practice. This road map of my practice is just my personal compilation. I did not base the division of this road map on any scriptures, but based on my personal understanding of Buddhism and practice. It is my personal compilation. You can also read the “Yogi’s Land Treatise”, and you can also read “The Great Treatise on the Stages of Enlightenment” and so on. These are all summaries of the stages of practice written by different people. The practice road map we are talking about here is just my personal opinion and a summary of my own. Alright, so today I will tell you one by one.
Let’s start with the first one. Let me talk about the overall structure first. The first one is to say, basic listening and thinking, basic fumigation. Well, listening and thinking are the basis of fumigation. If there is no listening and thinking, then your fumigation will not work. For all the fumigation, we must have some basic listening and thinking, some basic understanding, basic belief, and basic insight. So basic reading and thinking is very important. After you have basic reading and thinking, you can do some basic practice. Well, systematic study generally refers to closed-door training, that is, if you want to break through, improve, want to spend a period of time, and then immerse yourself in a practice to break down some of our obstacles, then we suggest doing some Specialized intensive meditation. For example, I participated in the Meditation Class on the Path of Dinghui, and now, in November, I have opened this meditation class on the Mahayana meditation method. Then, I will put these two different practice routes, one is because the path of Dinghui is from Theravada, and the other is this Mahayana Prajna Paramita. This Mahayana Prajna is what I summed up based on my personal experience, a practice stage. Well, by giving you a general introduction to the practice route, I hope you can understand that even if you don’t come to meditate with us, you can also refer to this sequence, it must be effective and useful. Then when you have completed all these stages of practice, you will finally have the so-called non-cultivation, the so-called enlightenment, or the so-called part of the so-called enlightenment to practice, and the consummation of awareness. Then this is the so-called path of non-cultivation, which is what we often say, the part of cultivating without cultivation.
2.1 Basic reading and thinking
original:
explain:
Well, I want to talk about this outline in general, because the specific details of this outline will be very detailed if you expand it one by one.
For basic thinking, we must think about karma, cause and effect, and reincarnation. Because karma, cause and effect, and reincarnation are a basic core theory of Buddhism. So what Buddhism calls out of reincarnation and liberation, first of all, you have to believe that we have cause and effect and karma reincarnation, that is, there is this reincarnation of one life after another. To believe in these things, you must first understand what karma, cause and effect, and reincarnation are, before you can talk about believing them. Then you believe in karma, karma and reincarnation, so you can talk about believing in Buddhism. How does the Buddha guide us out of reincarnation, you know? This involves some basic knowledge of Buddhism, so you need to learn how to take refuge, what is the object of refuge, what is the Three Jewels, what is Buddhism, etc., some basic knowledge. Well, the Buddha, when talking about the so-called truths of reincarnation and these so-called truths, he first talked about the Four Noble Truths, that is, the Four Noble Truths of “suffering, origin, cessation, and Tao”. understanding. Then there is the Three Dharma Seals, because there are actually a lot of people who teach Buddhism now, so how to distinguish these Dharma, whether the symbols conform to the Buddha’s teachings, then what the Buddha explained is to test with the Three Dharma Seals, to check whether this Dharma is right or not ah. It is to examine whether the talismans spoken by others conform to the Dharma, because the Dharma is not necessarily taught by the Buddha, because others can also say it. As long as it can lead people to renounce, lead people to enlightenment, guide people to the enlightened wisdom, to the path of Buddhahood, to the path of liberation, then it is all Buddha Dharma. So how do you go for an inspection? It is to test with the three seals. For example, the Heart Sutra is said by Guanyin Bodhisattva, right? Then including our last time, that is, the online class last week, in the “Agama Sutra Separated Viewing of the Dharma” we talked about, there is a venerable named Dajiayan, who explained what the Buddha said A passage, that is not what the Buddha said, right, he explained what the Buddha said. Well, these things are also recorded in the Agama Sutra. That is, many people talk about Buddhism, you know? So, how to judge whether the talisman he said conforms to the Buddha’s teaching, that is, to see whether it violates the Three Dharma Seals and whether it conforms to the Three Dharma Seals. Then there is renunciation, that is, we really want to start practicing. First of all, we have to get rid of our many attachments, you know? Then, we must give up renunciation, and we must be willing to stay away from those things that we have been confused, clinging to, and greedy. Mind action is not cultivated, it is done according to the so-called greed, anger and ignorance, not according to wisdom, not according to what the Buddha said, towards the direction of liberation. So, is to issue
Then, as mentioned earlier, these basic knowledge, karma, cause and effect, and reincarnation, the basic knowledge of Buddhism, the Four Noble Truths, the Three Dharma Seals, and renunciation. The four mentioned above, all the way to the Three Dharma Seals, these four, after you have studied, understood, and believed, then they should promote one thing, which is to promote our “renunciation”. If after you finished studying, it didn’t cause you to renounce, it means that what you learned before is not in place, or that you didn’t understand it well, or you don’t believe it, you still need to study again, go to Be confident. Probably something like this. So, after you have learned these things before, it should be to promote one thing in you, which is to give up renunciation.
2.2 Basic fumigation
2.2.1 Precepts
original:
explain:
If you have renunciation, then it involves how we start to practice. What is fumigation? Fumigation refers to fumigation of our hearts, and cultivation refers to modifying our mental behavior. What kind of fumigation is that? Wisdom comes to fumigation, you know? Cultivation is to use wisdom to guide and guide our hearts, get rid of all kinds of troubles and confusion, and then arise the so-called “wisdom”, you know? Then, there is the so-called fumigation.
Then the first step in fumigation is to observe the precepts. We say that the first and most important thing about keeping the precepts is the precept of refuge. That is, we say that there are three refuges, taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. As for the Three Refugees, it is a precept in itself. We take refuge in Buddha, which is exclusive. You can’t take refuge in God, take refuge in other gods, etc. Then you need to know that the Buddha is the supreme teacher of the Three Realms. The only biggest and the highest teacher is not the only teacher, because other saints and Bodhisattvas are also teachers, but the Buddha is the highest and the first. Well, this refuge is also a precept, so we must look for the support in our hearts, the object of our refuge, and what we rely on that can help us escape and be liberated are the Three Jewels of “Buddha, Dharma, and Sangha”. The second one is the five precepts, the five precepts, because the people who listen to the Dharma are mainly lay people, including me as a layman, we are all lay people, and we don’t hold any “bhikkhu precepts”. We are lay Buddhists, and what we uphold are the “five precepts”, called lay Buddhist precepts or upasaka precepts, which are killing, stealing, sexual misconduct, lying, and drinking. Lay Buddhists abstain from these five things. So what about keeping the precepts, the first refuge precept represents your faith, and you have not deviated from the direction, you know? We are monks who take refuge in Buddhism, and we guarantee that our beliefs will not deviate from the general direction of Buddhism. As for the five precepts for laymen, they ensure that our hearts are pure and we are not prone to fall into the three evil ways, you know? Because our hearts, if we don’t follow some basic five precepts, we will easily follow our greed, hatred and ignorance, and then we will create all kinds of bad karma, especially the heavier the greed, hatred and ignorance, the heavier the bad karma we create. . Then creating all kinds of bad karma will cause us many obstacles, such as poor health, bad mood, and impure body and mind. This is the so-called karma in this world. Well, it will also cause us to fall into the three evil realms, and that will be very painful. When talking about the truth of suffering, the three evil realms are also specifically discussed. The suffering of the three evil realms is far greater than the suffering of our human realm. Moreover, the three evil ways cannot learn from Buddhism and practice. So these two precepts are the basic requirements for practice, namely the refuge precept and the five precepts.
Then, if you really want to be liberated, want to renounce, want to realize the wisdom of liberation, and realize Nirvana, you have to give up renunciation, and you have to keep renunciation as a precept. That is to say, our renunciation should be upheld by the precepts. What is a precept? That is, we will not do anything that violates this, and we must work hard to do anything that follows this. This is called keeping precepts. So what is the precept of renunciation? You must first understand what renunciation is, and after you give up renunciation, your heart must be transformed into your behavior, whether your mental actions and physical actions have violated this renunciation. Centrifugal. Then, if you really renounce, there is a very important sign, that is, whether you have absolutely abstained from sexual intercourse, you know? This thing is very difficult for us lay people, because we all have families. So, in principle, we recommend observing the five precepts, that is, not committing sexual misconduct. But if you want to achieve liberation in this life, in fact, we lay people, according to Buddhism, can only achieve the three fruits at the highest, you know? Well, in fact, I think it’s okay to prove the three fruits, and you can enter into extinction and complete concentration after you reach the three fruits, but if you want absolute liberation, if you want to prove an arhat, if you want to prove liberation, then you must keep the precept of abstaining from sexual intercourse. Then it is absolute renunciation, it will not be called half renunciation, or say half and leave half, it will not be like that, it is absolute. This is just a saying. I didn’t say that you must keep the precept against sexual misconduct. You don’t have to, but if you want to realize Arhatship, you must keep the precept against sexual misconduct sooner or later. quit.
Then, because the course we are teaching today is for people with Mahayana beliefs, or as long as it does not contradict Mahayana beliefs, then there is the so-called “precept to benefit sentient beings”. The Hinayana precepts are mainly abstaining from sexual intercourse as the most fundamental precept, that is to say, one will not be greedy for all kinds of desires in the world, no greed, you know? Well, in the end, he will realize the so-called arhat who loves everything, that is, he has no greed, no attachment, and he does not love anything in the three realms. So this is one of the most fundamental precepts about practicing liberation. Then the “precept of benefiting sentient beings” is one of the most fundamental precepts for practicing the Bodhisattva way, which means that one should benefit sentient beings, you know? In addition to cultivating the wisdom of liberation, he also wants to benefit sentient beings, relieve the afflictions of all beings, relieve everyone’s afflictions, and enable everyone to escape from all kinds of afflictions and confusion, and then achieve the enlightenment of liberation, you know? Well, for Bodhisattvas, the previous precepts are not very important, but the precepts of benefiting sentient beings are the most important. Ah, no, the previous precepts of refuge, five precepts, and renunciation precepts are all important. Precepts with affection are very important, you know? It can be said that whether you can be a Bodhisattva, or whether you meet the standard of being a Bodhisattva, depends on whether you have this precept, or whether you have this heart, that is, you are willing to benefit sentient beings. This is the precept of benefiting sentient beings. As for these things, if you are willing to do them, then you will have the so-called “precepts in your heart”. If you keep the precepts, you will have the body of the precepts, and if you have the body of the precepts, you will have the power of merit, you know? With the power of merit, your merit, as you can continue to observe the precepts in various situations, then you will continue to cultivate. We are talking about cultivation, continuously cultivating the merits of keeping the precepts in your heart, then, you are in the process of cultivation. This is the side of keeping the precepts.
2.2.2 Meditation practice
2.2.3 Mindfulness practice
original:
explain:
As for the second one, let’s talk about precepts, concentration and wisdom, right? We say that after keeping the precepts, your body and mind will gradually become pure, and you can practice meditation. As for practicing meditation, since we are not a meditation class right now, we won’t talk about specific methods. On our website (www.yuanjuechan.com) and official account, we have posted some guidance on learning to meditate by ourselves. That is to say, there is a section written by Venerable Master Zhiguang for those who are at home and do not have time to attend the Zen Seven, and they want to learn to meditate by themselves. You can go to Baidu, take this title to Baidu, it should be available to Baidu. The author is Master Zhiguang, and it was reposted by Guangche Wulun. Well, this is fumigation, that is, keeping the precepts and cultivating samadhi.
Then there is another question, how do we cultivate in our daily lives. In life, we must maintain righteous thoughts. So what is mindfulness? Mindfulness is to be mindful and aware of our physical and mental behaviors. That is to say, we need to be clear about our physical and mental behaviors. We sometimes go to get something to eat, we don’t know how our hands reach out, and we don’t know how I want to eat. This is called not having righteous thoughts. do you know? Then we must have righteous thoughts, we must have righteous thoughts, know, and be aware of our own physical and mental behaviors. In Buddhism, there is a sutra called “The Sutra of Great Mindfulness”. It says, if you want to stand, you need to know that you are standing. If you are walking, you need to know that you are walking. It means that we should cultivate righteous thoughts, you know? It is called the so-called great mindfulness. Well, this righteousness does not mean that you have righteousness at a certain time, but from the perspective of cultivation and cultivation, it is best to maintain your righteousness and awareness as much as possible when you are walking, standing, sitting, lying down, you know? Righteous thoughts and clear understanding can be regarded as the centering of the mind during the practice, and to a certain extent, it can also be regarded as the method of eliminating afflictions, you know? Because, if you have clear awareness, it will be difficult for your afflictions to arise, you know? With righteous thoughts and clear awareness, it is difficult for your afflictions to arise. If you get afflicted, your righteous thoughts and clear understanding will easily disappear, and you will become absent minded. So, this righteous thought can also become a precept, which is the so-called precept. Knowing and being mindful is a precept to uphold. If you uphold it well, it will be difficult for your afflictions to arise. In other words, even if afflictions arise, you can immediately cut them off with your righteous thoughts, correct knowledge, actions and holding the countermeasures. Well, it can be said that in Hinayana, it is the most important and fundamental practice, to maintain righteous mindfulness and awareness while walking, standing, sitting and lying down, and not be distracted by afflictions. Then, you are in the process of eliminating afflictions. Well, this is equivalent to talking about observing the precepts and cultivating samadhi. As for righteous thoughts, it can be counted as the cultivation of concentration in motion, or the cultivation of wisdom in motion.
2.2.4 Fund accumulation
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Then, we still have an accumulation of merits for studying Buddhism . The accumulation of learning Buddhism includes the accumulation of our achievements. When we talk about spiritual practice, it is a matter of good fortune. Without good fortune, we will have too many obstacles. Without good fortune, we will easily go astray in our cultivation. Good fortune always encounters evil methods, you know? Well, without blessings, we have many problems. So, especially in the Mahayana, it is often said that the Dharma, the Dharma, is difficult to encounter in millions of kalpas. We need blessings even more. Some people can’t cultivate even when they meet them. For example, some old women only encounter Buddhism when they are about to die. Then she is about to doze off after sitting there. It’s hard for her to maintain righteous thoughts and say Cultivation, whatever it is, is very difficult to cultivate. Well, when you can fill your human body with leisure, have leisure time, and your body is still healthy, and you can encounter Fa-rectification, then this is very difficult. And to be able to practice smoothly, all of these require blessings. As for the blessings, the more the better, this is called the so-called accumulation of Buddhist learning in Buddhism. The more merits you have, the easier it is for you to cultivate; the more merits you have, the faster you can practice; the more merits you have, the higher your achievements. So, these are all causal. It’s not that, ah, so-and-so is talented, how so, these things are not credible, because Buddhism is about cause and effect, you know? Don’t attribute it to some inexplicable reason. Who is talented, who is born with what, what, it is because of the cause and effect of others, you have to believe this.
Then, we must work hard on the cause, the cause of our cause and effect, and work hard on the cause to accumulate the accumulation of cultivation . Then, I sum up the accumulation of merits into these five things, namely, worshiping Buddha, repenting, making offerings, giving and giving.
2.2.4.1 Buddha worship
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Then, worshiping the Buddha means that we should pay homage to the Buddha and the Three Jewels. Worshiping the Buddha is related to our refuge. That is, we should worship Buddha, Bodhisattva, Arhat, and Three Jewels with a heart of refuge, prayer, and praise to the Three Jewels. Well, here I wrote this again, worshiping at home and at the holy place. Praying at home means that you pray at home or go to a temple. In fact, the temple can also be regarded as a small holy place, because after all, there are monks there, and it is a place where everyone goes to worship. In addition, there are so-called real holy places, such as Mount Wutai, for example, the abbots of several great Bodhisattvas, Mount Emei, Mount Jiuhua, and Mount Putuo. Yeah, those places. This, the Holy Land, has a different meaning.
2.2.4.2 Confession
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The second is to repent, because a person who is not liberated must have afflictions. Then people with afflictions have the so-called greed, hatred and ignorance. Then there is greed, hatred and ignorance. Many of the things he does are motivated by greed, hatred and ignorance. Many of our things are done to nourish these greed, hatred and ignorance, so there are unwholesome thoughts in these behaviors. in. Then, we should repent of these, all kinds of impure behaviors we have done, so we should repent. Then repentance has something to do with our precepts. We have done something wrong, we have to repent, repentance is repentance. Repent and start anew. As for self-renewal, then at the same time, we must uphold the precepts so that we will not make the same mistakes again in the future. So many people only repent, and if they don’t keep the precepts, they will make mistakes next time, and repent after making mistakes, then this is not acceptable, it is useless, you know? Then every time you confess, you have to be clear about what you have done wrong, which is the so-called confession. The so-called exposure means that many people will hide it, and deliberately forget about what they did wrong, as if I don’t even remember what wrong things I did, this is wrong. You should face up to the wrong things you have done in your heart, and then you have to repent clearly. Then the so-called self-renewal is to establish rules and precepts for oneself, so as not to make the same mistakes again, which is called repentance. This is repentance.
Then self-repentance means silently repenting in my heart. You pray to Buddhas and Bodhisattvas yourself, and then you repent, and then reform yourselves, and don’t do such things next time.
Then the second one is the Confessions. We have many good virtues, and we have written some confessions, which are quite good, such as “The Confessions of the Eighty-Eight Buddhas ” and so on. Based on these confessions, it is also a good way to practice this confession.
The third is to cultivate the law of repentance. The so-called method of practicing repentance is to cultivate some special methods to achieve the effect of repenting of sins and obstacles and purifying the body and mind. For example, there is the Vajrasattva Hundred-Syllable Mantra. The Hundred-Syllable Mantra of Vajrasattva is also a secret mantra widely spread. You can directly search for its full mantra on the Internet, and you can also search for its mantra heart, recite it, and practice this repentance method.
Then there is one more thing to say, even positive confession. That is to say, what wrong things have I done before? I have killed a living being. To repent of this killer’s bad karma, I not only want to refrain from killing, but I also need to be more active in doing the opposite. I want to release lives, you know? That said, I’m going to go one step further, active confession. The previous confession, to a certain extent, means that I will no longer do such wrong things. Well, some people attribute it to relative negativity, but it is not actually negativity. It just means that there are more positive and braver ones. That is to say, I not only refrain from killing, but also release life. Not only do I abstain from adultery, but I also abstain from adultery. For example, I don’t even care about the difference between men and women, and I don’t pay attention to it. It is a positive confession. As for active confession, it belongs more to the six degrees, you know? I used to hate others, but now I am not only not angry, but also practice patience. Fix it like this. Because what we’re talking about today involves Mahayana, so I didn’t take it apart explicitly. I just included some things about Mahayana in it. Well, active repentance, and this Vajrasattva, belong to the Mahayana content.
2.2.4.3 Support
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Then the third accumulation of merit is offering. As for support, we have alms and support. For the above, it is called support; for the bottom, it is called giving. Offerings and almsgiving are both external. Well, offerings and giving are actually very important. We all know that, for example, those who are engaged in business now have to engage in relationships, invite others to dinner, and so on. Why are people from Zhejiang, they do a good job in business, and their blessings are good. They all have that kind of ethos, they do everything, ask for help, etc., they always put the benefits first. Although, this thing is said in China, it seems to be called a bad habit, and it is engaging in corruption. But, how should I put it, we are not talking about corrupting the Three Treasures, hehe, not corrupting relatives and friends. Rather, from the perspective of cause and effect, you need to establish a good Dependent Origination. Well, the so-called generosity and support, you have to give up first before you can get. It is really like this in karma, and you have to give up before you can get.
Then, make offerings to the Three Jewels, to your relatives and friends, and to yourself. Among them, making offerings to the Three Jewels is from the perspective of practicing the Dharma, making offerings to relatives and friends is from the perspective of achieving blessings, and making offerings to oneself is from the perspective of keeping oneself physically and mentally clean and healthy. All three of these are indispensable. Only by making offerings to the Three Jewels can you form a bond with Buddhism, and only then can you have a direct cause of liberation, you know. You can see that in both Mahayana and Hinayana scriptures, there are many people who can become monks and be liberated. Then the Buddha said how this person had made offerings to a holy person many, many kalpas ago. For example, the famous King Ashoka, the reason why he was able to be the greatest in India and the most powerful king in history was because he offered a bowl of sand to the Buddha when he was a child. This behavior is directly offering to the Three Jewels. Because what he supports is the Buddha, and the Buddha is the most blessed field. So the Buddha said at that time, goodness is goodness, it seems that the merits and virtues of this offering will enable him to become a king in the future. This is recorded in the classics, you can check the relevant records. Because the Buddha is the highest field of blessing, and because the Three Jewels of Buddhism, Dharma, and Sangha are the highest field of blessing, then the merits and retributions of our offerings to the Three Jewels will increase many, many times. Making offerings to the Three Jewels is inconceivable from the perspective of worldly blessings. Well, from a transcendental perspective, it will be the cause of our direct liberation or direct enlightenment. It can even be said that when we encounter the Buddhadharma, listen to and contemplate the Buddhadharma, it requires blessings and karma. So feeding is very important. Every one of us who practice must not forget to make offerings to the Three Jewels.
The second is to provide for relatives and friends, including those who are related to you. Because we are in this world, if we want to have blessings, it has something to do with ourselves and others. Then, if everyone says that you can support me and I support you, it is a positive increase of the upper edge, you know? That is to say, blessings and rewards are mutually increasing, bigger and bigger, and more and more. If I take advantage of you and you take advantage of me, everyone’s hearts are cautious and small, then everyone’s blessings will become lower and weaker, and their blessings will not increase but increase. Detracted, you know. The blessings of other people are diminished, and then he takes advantage of me, and I take advantage of him, taking advantage of each other, and the blessings are depleted and diminished by each other, and the blessings become smaller and smaller. Small. So offering or giving is very important.
We say support is right, for example, to parents or leaders, etc. This is all support. Then the next is the so-called almsgiving. As for self-support, that is to say, we need certain conditions to be able to live a healthy life. If you are lazy every day, sleep late every day, don’t go to bed early and get up early, and don’t control your diet, and damage your body, then your body will Too bad it’s not good for practice, right? Therefore, we should actively keep the body in a good state, including fitness, meditation, health maintenance, ensuring that the body takes in proper nutrition, and not letting the body be messed up, etc. These are all self-support. Only when you have a better body, better blessings, and encounter the Buddhadharma can you practice. These are all merits, conditions, blessings, and foundations.
2.2.4.4 Giving
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As for giving, we say that the Triple Gem is right, so to fellow practitioners, everyone belongs to practitioners, and fellow practitioners of giving will help you form a vast karmic relationship with the practice group and practitioners. This way, your Dharma predestined relationship will be good. In this way, even if you do not succeed in cultivation in this life, it is easy to encounter Buddhism in the next life, because there are practitioners who are predestined with you everywhere, right? Therefore, we should also practice almsgiving to fellow practitioners. Then we talk about giving to relatives and friends, which is the same as offering to relatives and friends. We must have good family members, good relationships, and good friends, and then we can achieve various blessings and have various favorable conditions. Last but not least, compassionate charity means that we should not only practice charity in our actions, but we should also use compassion in our hearts and psychological levels to hope that all sentient beings can find peace and happiness. We should practice charity with this mentality. All these kinds of behaviors, including all the minor things to be discussed below, are all done with kindness. What we do is good karma, and we know it will lead to good results in the future.
2.2.4.5 Merit Dedication
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All these things, if they are good, if they can help people not to degenerate, and can make people move toward goodness, purity, light, and happiness, then they all have merit. Regarding these merits, we should not only think about ourselves, we should not only benefit ourselves but also benefit others, so we should make some dedication. We divided this retrospective into four:
The first is to dedicate ourselves to the fruition. The reason why we practice, the reason why we accumulate merits, and the reason why we learn Buddhism is that the most important thing is that we can get rid of troubles and achieve liberation, or we can say that we can achieve higher enlightenment, the status of Buddha, and the attainment of spirituality. The Fruit Status of Bodhisattva and so on. As for these, we can take it as a wish, hoping that our merits and virtues can be condensed, that is to say, gathered together, towards what we want to achieve, which is the so-called self-realization. Then, we can also use it to dedicate to achieve what we hope to achieve in the world. For example, you want your child to be smarter, learn better, etc., and that’s okay.
The second is to make offerings to the Three Jewels. The merits and virtues we have cultivated should also be dedicated and offered to the Three Jewels. I hope that the Dharma will prosper and that all sentient beings will benefit from the Dharma.
The third is returning to relatives. That is to say, we should also pay our respects to our relatives and friends, and hope that they are all well. Because we need to know that our devotion is the motivation of our heart, and it is our wish to a certain extent. In fact, it really does have an impact. It has an impact on yourself and others. It’s just that the influence varies from person to person. You know? More or less will have an impact. Then give back to your relatives, let your six relatives live in harmony, then you will be even better!
The fourth is to return to all sentient beings in the Dharma Realm. Dedicated to all sentient beings in the Dharma Realm, it means that our hearts should be broad. Not only consider yourself, but also consider all sentient beings. I hope they can be happy, I hope they can achieve the same merits as me, I hope they can realize the teachings of the Buddha, I hope they can not worry about food and clothing, all food and bedding and so on. We should cultivate with this kind of heart. These are accumulations of merit, and can also be said to be some preparatory work for our minds before practicing, that is, our minds need to be adjusted first. I often talk about the foundation. Many people say that I can’t cultivate well because my foundation is not good. If I don’t have a good foundation, I need to cultivate more. Waiting and waiting will definitely not change, right? It may even get worse! You sit and wait every day and don’t practice, you don’t practice when you encounter Buddhism, you don’t practice if you know how to do it, so how can the foundation get better? It might even get worse, right. So we have to work hard to cultivate. Accumulating merits not only achieves our foundation, but also achieves our blessings and our karma. It is our practice of our cause and what we must work hard to cultivate.
2.2.5 Minor
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Now for minors. The so-called minor is auxiliary. The above includes precepts, meditation, and mindfulness, all of which belong to the right practice, that is to say, it belongs to the core of practice. Minors are auxiliary. I have given some examples here. In fact, there are many other types of minors. I have cited some representative ones.
The first is Guardian Zen. Especially the southern preaching of this guardian Zen. The so-called guarding Zen is to protect our mind and not to go out of the right way of Buddhism. The heart goes in the wrong direction. There are two guardian meditations: one is the meditation on loving-kindness, and the other is the meditation on impurity. As for the meditation on loving-kindness, it mainly deals with the affliction of our anger. If we cultivate compassion regularly, it is not easy for us to generate hatred, and we are also easy to develop compassion for all living beings. That is to say, the concept of compassion can subdue our affliction of anger. The second concept of impurity is mainly to deal with our afflictions of greed, our greed and lust. Not only is he greedy for the beauty, dignity and purity of his own body, but he is also greedy for the beauty of the opposite sex. Both men and women are greedy for the beauty of the opposite sex. Then, to practice impurity contemplation is to “observe the impurity of the body” to deal with our lust and greed. In fact, if a person really has no lust at all, he will have no interest in all the beautiful things he encounters. Anything you feel interested in, to some extent, means that the roots of your lust have not been cut off. Many women don’t believe it, and say, I like a flower, what does it have to do with this lust? This is actually my personal opinion, you can experience it for yourself. That is to say, from a fundamental point of view, if the root of lust has not been eliminated, there will be all kinds of so-called likings. When there is no lust at all, I don’t care about these various material things at all.
The second is chanting mantras. There is no such thing as reciting mantras in Theravada. In Mahayana, including the morning and evening classes held in those temples, there are ten small mantras and so on. Mantras belong to some secret methods, that is to say, they have very profound truths. But it’s useless to tell you these truths. Having said that, it’s useless for you to imagine it, it’s not good, it’s counterproductive, so don’t talk about it. So those mantras, in principle, those who translate the scriptures don’t translate them, you know. Nowadays, there are many people who like to be smart enough to translate, but translation is useless. What you listen to his translation is not necessarily what these mantras really do. So chanting mantras has the effect of chanting mantras. Well, we can recite the six-syllable mantra and the pharmacist mantra. The Six-Syllable Mantra is a mantra that purifies our body and mind. The pharmacist mantra is a mantra to keep us healthy physically and mentally. Then there are many other kinds of mantras. For example, I also utter the Void Tibetan Mantra in the group, which enhances memory. There are also so-called Great Compassion Mantras and so on. Reciting mantras can help us alleviate obstacles to a certain extent, adjust our body and mind, and make our body and mind convenient for practice.
The third is quasi-reference. In fact, we have teaching methods in meditation classes, and everyone can practice them. As for the quasi-mention method, it also belongs to the category of protection. It is a practice method to protect one’s physical and mental health and protect oneself from interference from external evils. It is also very good. Including the so-called Tang Mi, which is our Chinese Tantra, he is very emphatic in recommending the quasi-mention method.
This is the basic fumigation. In fact, I didn’t go into detail about basic fumigation and basic reading and thinking . Well, this is its general skeleton.
2.3 System training
2.3.1 The Road to Dinghui
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Then, let me talk about systematic practice again. Today, I guess I can only give a general introduction to the directory structure. If I want to talk about the specific content, I will have to talk about it in the second and third classes. As I said earlier, if you have learned the basics of reading and thinking well, and then you have worked hard to learn the basics, then you actually have some basics. According to Buddhism, the path of practice is inseparable from the so-called thirty-seven virtues, you know. When you practice these things, you will accumulate your so-called five faculties and five powers, which are the so-called faculties of faith, vigor, mindfulness, concentration and wisdom. Then you will accumulate some five faculties and five powers, so that you can develop a more mature mind continuum, that is, your heart will be more clear, and it will be more clear to move towards the path of liberation or the path of enlightenment. Then after you have a certain foundation, it is good for you to learn the path of Dinghui, or to learn Mahayana Prajna. I divide this system of study into Hinayana (that is, the so-called Shravaka Multiplication) and Mahayana (that is, the Bodhisattva Multiplication). Regardless of whether it is the Shravaka Multiplication or the Bodhisattva Multiplication, the previous foundations are necessary, they are all common dharmas, and they all need to be learned, listened to, contemplated and practiced. For those who learn Mahayana, it will be better if they have the foundation of practicing the Shravaka multiplication. If he doesn’t have it, he has to make up lessons. If you don’t make up for it, it will be difficult to understand the Mahayana to a certain extent. You know, if he wants to master it, he must work hard to practice the Shravakayana to a certain extent.
When we talk about the path of Dinghui, it belongs to the method of Theravada, and it simply refers to the method towards liberation, the method of enlightenment and liberation. The way of Dinghui towards liberation is mainly about the practice of meditation and meditation, which is the so-called Dinghui. Cultivating Shamatha refers to cultivating samadhi, and cultivating Vipassana refers to cultivating wisdom. Then how about meditation, if we want to achieve our concentration, we must practice the so-called first jhana, second jhana, third jhana, and fourth jhana in the form realm. After you have completed these meditations, you should train the so-called ease of entering, staying, and exiting concentration. Only in this way can the practice of meditation be efficient and the merits of meditation can be achieved. These are the contents of the courses to be cultivated and trained on the path of Dinghui. After you have cultivated all these, you will feel comfortable entering, staying, and exiting the one, two, three, and four Zen, and then you will practice the so-called transcendence Zen. As for transcending Zen, it means that you can jump from one Zen to the third Zen, from the third to the fourth Zen, and from the fourth to the first Zen, you can jump at will. In this way, your Form Realm Zen can achieve the so-called ease, not the ease of entering samadhi, but the ease of jumping in meditation, which is called the so-called transcendent Zen. If you want to practice with high efficiency, how powerful and comfortable you are in meditation, then how easy it is for you to cultivate wisdom. If it is said that you are uncomfortable in meditation and you have to wait for meditation, then how difficult it is to cultivate meditation, wisdom is as difficult as it is. Therefore, it is said that sharpening a knife is not a mistake in chopping firewood, which means that meditation must be cultivated first.
As for the cultivation of insight, it is mainly to cultivate wisdom. To cultivate wisdom, on the path of Dinghui, there are observing name and form, observing cause and effect, observing the five kamikasas, observing the five aggregates, observing the birth and death of the mind , and observing the eighteen realms . From observing name and form to the arising and extinction of mind, these are all Hinayana practices. As for viewing the Eighteen Realms, Southern Legend doesn’t seem to have this method, but they will achieve this effect in the end. This is more about the Mahayana, but in fact the Hinayana may also complete this view, it just doesn’t view it, there is no such statement. The same effect, that is to say, the dividing line between Mahayana and Hinayana lies in whether or not the Eighteen Realms have been completed. That is, from the perspective of verification, if you have completed the last view of verification, then you have completed the Hinayana and stepped into the Mahayana. But in fact, from the point of view of the teachings, if you complete the Hinayana practice until the mind arises and ceases, you can practice contemplating the mind’s arising and ceasing until the afflictions are eliminated, and then you can become an arhat. This is the Southern Tradition of the Path of Dinghui.
Observe name and form, and observe cause and effect. This is all in Buddhism. It’s just a Buddhist law or a statement from a certain angle. It is not certain that any of these methods can be enlightened from the first fruit to the fourth fruit. In principle, there is no so-called superiority or inferiority to these dharmas, and there is no superiority or inferiority between dharmas and dharmas, because each dharma may prove the first fruit to the fourth fruit. But there is an order of difficulty, that is, it is the easiest to observe name and form, slightly more difficult to observe cause and effect, more difficult to observe the five kasinas, more difficult to observe the five aggregates, and even more difficult to observe the arising and passing away of the mind. It is even more difficult to view the Eighteen Realms, probably like this. But if one is at ease with concentration, all these things are not difficult, they are all easy. If it is said that concentration is not enough, it means that when you practice vipassana, you are cultivating concentration based on how hard you are practicing vipassana, and you can replenish your concentration while practicing vipassana. If when you are able to practice Vipassana, your samadhi also increases simultaneously, then you may be able to cultivate. If when you meditate on meditation, your concentration cannot be improved simultaneously, it will be very difficult to complete the meditation. It’s almost like this, but it’s not absolute. This is my personal metaphor and opinion, so I won’t go into details about these details. Let me talk about the observation of cause and effect again. There are some sayings in it. If you observe the cause and effect well, you can basically realize the holy fruit. Hey, let’s not talk about it here, because it involves proof and fruit. In short, every conception may prove the first fruit to the fourth fruit.
2.3.2 Mahayana Prajna
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After we have completed the path of Dinghui, many people think that what should I do after I have completed the meditation on cause and effect, or I have not completed the cultivation, but I can see that the end of this practice is to prove to be an arhat. I don’t want to be a so-called arhat , I don’t want to just be relieved. Then you can practice our Mahayana method, the Mahayana Prajnaparamita method.
Then if you want to learn Mahayana, it involves the so-called bodhichitta. When generating bodhicitta, there is a difference between secular bodhicitta and ultimate bodhicitta. With bodhicitta, in fact, at the same time as arousing bodhicitta, you have the power of vows, you know. The power of vows involves saving sentient beings, because bodhicitta is to become a Buddha, and to become a Buddha must benefit all living beings, and to become a Buddha must have retinues, and there must be some sentient beings to be saved. Without the sentient beings to be saved, he cannot become a Buddha. At best, he can only become a Buddha by chance, that is, he can become a Buddha by himself. But to be able to become a Buddha, to become a Buddha who turns the wheel of Dharma, he needs to save many, many sentient beings, which involves arousing the bodhicitta, that is to realize the wisdom of the Buddha and the merit and virtue of the Buddha. The Buddha is a two-legged statue of blessing and wisdom. Wisdom is the most perfect, and the blessing is also the most perfect. It is very great. We must learn from the Buddha with all our heart. The so-called worldly bodhichitta refers to when we are not enlightened, according to our confidence in Buddhism, our confidence in Mahayana Buddhism, and our understanding of Buddhism, we set our minds towards Buddhism. In other words, it belongs to your thinking level, and you want to do it this way, and you have such a determination. The second ultimate bodhicitta refers to your level of wisdom and awareness. That is to say, when your wisdom awakens to a certain level, your bodhicitta is not just the so-called worldly bodhicitta, but will become your wisdom enlightenment. You will know that the so-called three non-discriminations of mind, Buddha, and sentient beings will reach such a level: there is no separation between self and others, and there is no separation between mind, Buddha, and sentient beings. Then there is no such thing as “I go to save others” to save sentient beings. It is some conscious behavior of wisdom. In fact, there is no way to talk about this, because it is an inconceivable thing, and it belongs to an inconceivable realm. Because it belongs to wisdom, words cannot describe it clearly, so I can only talk about it in this way.
When you generate bodhicitta, you will have the so-called vow and vow power. When we arouse the mind of Bodhi and want to practice Buddhahood, there are several things to do: the first is to seek the Buddha way, and the second is to help sentient beings. To seek the Buddha way, you must constantly practice renunciation, practice liberation and the wisdom of realizing the truth, as well as the so-called original face, clear mind and nature, etc. As for saving sentient beings, saving sentient beings means that when we have the ability to save sentient beings, we have to save sentient beings who are not capable. We call it Xiaji. The “Ji” of Jidu is not to be jealous of others, but the Ji with three points of water and one vertical, which is the Ji of hanging the pot to help the world, and Du is the ferry of extradition. That is to say, we have to help others to alleviate their afflictions, not to fall, and then help others to learn the Dharma, help others to be happy, help others to be happy, help others to feel at ease physically and mentally, help others to get interested in Dharma, and so on. This is the so-called seeking the Buddha way above and helping sentient beings below.
Once you have this wish, you have to do it personally. Then you will have a solid mind, and when your aspirations come out, you will work hard to do these things. Then if you have the power to make a wish, you must find something feasible to start doing, otherwise it will be nothing to make a wish, right? That is to say, if you wish to do it, you have to practice it, you have to find a teacher to visit the Tao, otherwise, how can you seek the Buddha Tao! In other words, you need to read scriptures, meditate, observe precepts, practice almsgiving, etc. These are all behaviors that correspond to your Bodhicitta, your vows, and the power of your vows, called vow actions . So when you give aid to sentient beings, you are going to help sentient beings. Didn’t we talk about the precepts of benefiting and sentient beings before, so to help others, to give to others, to benefit others, to unite all people who are predestined with you, to make them all happy and happy, and then let them all follow you. You learn Buddhism together, this is the behavior of a Bodhisattva.
After we have aroused the bodhicitta, the most important thing is to continuously improve our awareness. While improving your awareness, you should continue to practice all kinds of behaviors of upholding precepts and cultivating blessings that do not leave the world. Because in Buddhism, the point of Hinayana is to leave the mundane world, and the point of Mahayana is not to be confused by the mundane world, you know. The so-called inseparable, it is talking about separation. The Hinayana explains how to escape and breaks the karma of reincarnation. The emphasis is on leaving the world, so I will not come to reincarnation. As for Mahayana Buddhism, it is called “all dharmas are like illusions”. I am not attached to illusions, and I do not live in various kinds. The point is to say that I am not confused in this illusionary world. Then to cultivate the bodhisattva way, one must cultivate all kinds of prajna wisdom and prajna paramita. Prajna refers to wisdom, and Paramita refers to crossing to the other side of liberation. That is to say, if we want to get to the other side, the method of Mahayana is to live without obsessions, and to practice all good methods. It can also eliminate afflictions and allow us to develop greater wisdom, because Mahayana talks about The broader and more complete Buddha wisdom.
Here, it is the sequence I am going to talk about at the meditation camp, because we have a Mahayana class, although it is only the first session, but I think according to the feedback, everyone thinks it is very good, we laymen , I don’t want to become a monk anyway, right? There is no hope of liberation, but there is hope for the three fruits, ha ha. If you want to become a monk, then there is hope for liberation. If you don’t become a monk, you can become a Bodhisattva without being an Arhat, right? Isn’t it good that we cultivate the three fruits and then become a Bodhisattva? It’s very reliable. Then, we need to practice samatha and vipassana, practice renunciation, and cultivate to a certain level, and we have a clear concept or understanding of liberation. At that time, when we come to learn Mahayana, you belong to the category of being able to endure Dafa, understand? Otherwise, these people do not have the foundation of the path of liberation, they are not Dharma artifacts, and they cannot bear the Mahayana. In the end, they can’t do anything, so they just learn to open their mouths, and they can only parrot big words. , Then I can’t do anything, I can’t meditate well, and I have constant troubles, and I become a self-deceiving Ah Q, which is useless. We must not be like them. We must learn the Mahayana, and at the same time, we must be able to practice well in the Hinayana. For example, meditation is very comfortable, and you can even enter into extinction to achieve absolute concentration, because the three fruits can enter into extinction to achieve absolute concentration. Last time I seemed to talk about it in the “Agama Sutra”, about the stage of entering the Dharma Realm, after entering into extinction, you will be certified as an arhat soon, you know. In fact, it is said in many Mahayana scriptures that a Bodhisattva has not attained liberation, but if he abandons the Bodhicitta, and then he wants to regress to become an Arhat, there is a metaphor that says that the stick in his hand is thrown away. He can attain liberation even before he falls down in the air, that is, very quickly. That is to say, Bodhisattvas actually have a strong liberating power, but for the sake of bodhicitta and benefiting all beings, he does not realize liberation but makes vows to benefit sentient beings, you know. He will wait for all kinds of causes and conditions to mature, and when he finally becomes a Buddha, he will cut off his troubles. But in fact, it is said that the Bodhisattva of the Eighth Ground can also eliminate afflictions, and he can also eliminate omissions. There is such a saying. But the Bodhisattva is definitely not the so-called ordinary person of some sects of Theravada. Bodhisattvas must at least realize selflessness. A truly competent bodhisattva should realize the so-called clear mind and see one’s nature. As for seeing one’s nature clearly, in Zen Buddhism it is said that seeing one’s nature becomes a Buddha, which we will talk about later.
2.3.3 The Diamond Sutra
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So the outline here is to study the Diamond Sutra. If you really want to start practicing Mahayana, we suggest that you start by studying the Diamond Sutra. The “Diamond Sutra” is actually a very easy-to-understand, easy-to-understand classic. I picked up some outlines. The so-called “should have nothing to live in”, and then he “should have nothing to live in”, and he still needs to “practice in giving”. As for bodhisattvas, they are not separated from the world. The Sixth Patriarch said, “Buddhism is in the world, and it cannot be separated from the world.” This is the teaching of Mahayana and the teaching of Prajna. Then Prajna will not regard going out of the world and being in the world as contradictions, but can use wisdom to decide the truth of the world, which is the so-called non-phase, which is the reality. This is not just talking about it. Many of us like to talk about big things with our mouths. Everyone must resolutely put an end to it. You can say that I’ve heard this is the case, but I haven’t proved it yet. If you have attained the proof, then you can speak with your proof. If you don’t get it, you can only say that I’ve heard that’s the case. Then learn from the “Diamond Sutra” that “you should live in nowhere, and you should practice generosity”, then you must realize “all appearances are not appearances”, and finally realize “truth prajna”.
2.3.4 “Heart Sutra”
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Then learn the Heart Sutra. There are actually many classics in Mahayana. Here are some representative ones I have selected for us to learn. In fact, after understanding these representative classics, one can master all other Mahayana classics. It’s just the same principle, with different angles and different facilities. Building is just using different systems to express it. The “Heart Sutra” says that you should “see the truth that all five aggregates are empty” with the wisdom of prajna. When “the five aggregates are all empty”, you have to look at the form again to see if it is different from emptiness, which is called “form is not different from emptiness”. Then go further, you have to realize that “form is emptiness”. In the end, “form is emptiness, and emptiness is form”, you have to realize that everything is like this, and finally achieve the so-called “no gain”, then the “Diamond Sutra” is also the same thing.
2.3.5 The Sutra of Perfect Enlightenment
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“The Sutra of Perfect Enlightenment” talks about the “wonderful heart of perfect enlightenment”. It contains some so-called procedures. I’m just giving a brief introduction. If I talk about these Mahayana classics in the future, I can talk about them in detail. You need to understand things like Mahayana, which is actually too advanced at present. For example, “Spiritual Powers and Great Brightness” are some of the Buddha’s merits and virtues, which can manifest various pure lands and so on. “Empty Flower Appearance” is mentioned in the Yuanjue Sutra. All kinds of perceptions and perceptions we see are like empty flowers. He said to “leave the empty flower form”, after leaving the empty flower form, he said “all illusions will be destroyed”. After “all illusions are extinguished”, there is a so-called “non-illusion is not extinguished”, that is, “there is nowhere to leave”. After “obtaining nothing to leave”, you will realize the so-called “perfect enlightenment”. After realizing the “full awakening”, one has to practice the so-called “illusion practice”, the so-called “cultivating illusion with illusion”, so as to achieve the freedom of illusion and the perfection of illusion. Finally, that “wonderful mind of perfect enlightenment” achieves perfect enlightenment and so on. This is from the classics, so these classics are all about wisdom. Among them, the “Diamond Sutra” and “Heart Sutra” talk about the wisdom of Prajna, and the “Sutra of Perfect Enlightenment” talks about the wisdom of perfect enlightenment. To a certain extent, these two angles can be said to be different. It can also be said that one is the cause and the other is the effect. It can be said that Prajna is the cause and perfect enlightenment is the effect; It can also be said that practicing Yuanjue is the cause, and realizing Prajna Paramita is the result, both are fine.
2.3.6 Zen Paramita
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Then, this ” Zen paramita” refers to those who have a solid foundation in our Zen Seven, which means that we have broken our self-view and achieved fruition, so we can practice it. The so-called Zen paramita is “Zen”. We know that meditation is called Zen. Well, in the Tiantai School, there is a book called “Shi Chan Paramita”, which talks about Zen Paramita, which was written by the wise master. Then, among our Six Paramitas, there is a Dharma door called Zen Paramita. That is to say, to reach the other shore with meditation. Well, this Zen Paramita belongs to the Dharma door of the Six Paramitas of Mahayana. Then, it can be said that Prajna and Zen, Prajna Paramita and Zen Paramita are the two most important of the Six Paramitas. They complement each other and achieve each other. Without prajna, Zen paramita cannot be achieved; without Zen paramita, that prajna paramita cannot be perfected.
Then, I have listed it into several parts. The so-called “living happily in the present method” refers to the fruit determination that the enlightened person can prove.
The second one, the so-called “non-duality method”, is that we must realize the wisdom of non-duality.
The third one is the so-called “Mahayana Samadhi”, which is practiced by our bodhisattvas, and it is called the highest Zen in the world. We say that the first jhana to the fourth jhana belong to the form realm jhana; the samadhi of the boundless emptiness until the concentration of neither perception nor non-perception belongs to the four emptiness samadhis, which belong to the formless samadhi; It belongs to supramundane samadhi. Then, the Mahayana samadhi is called the so-called transcendent Zen. The Zen of the Sutra world goes beyond the so-called two vehicles, that is, it goes beyond the Hinayana. The Mahayana Samadhi is something that has never been heard of in the Hinayana, or they have no ability to practice it. Because it requires Mahayana wisdom and non-dual wisdom to cultivate. Well, this Mahayana Samadhi, it can be said that whether there are various Zen sevens or various Buddhist traditions in our market, it is rarely taught, or almost no one talks about it. Everyone keeps this stuff secret. That’s why I sometimes feel that our Zen practice in China is really outdated. Everyone doesn’t know how to practice Zen, and most of them are mantras. (Laughs) This may be overdone at times. Of course, there must be some who have cultivated well, some who have cultivated well, some who have achieved something, and some who have real abilities. But, just talking about common phenomena, of course I can’t kill with one shot. That is to say, many people can only emphasize some things above their perceptions. Regarding the various samadhis practiced by this Mahayana Bodhisattva, they don’t talk about them. Not only do they not talk about them, they also deny them, saying, “Oh, we only need to understand our minds and see our nature. “. Actually, I don’t quite agree with these views. Because from the perspective of the Mahayana, everything is samadhi, including even becoming a Buddha is samadhi, the liberation of arhats is also samadhi, and the realm of ordinary people’s afflictions is also samadhi. Then, the samadhi of the Mahayana is to enter and exit the realms of various sentient beings, and to be able to enter and exit various realms of wisdom. In fact, it should be repaired. If you read all kinds of Mahayana scriptures, you will see that the Buddha often enters into samadhi in one way or another when he preaches these scriptures. Then start with these samadhis, and make a statement about the origin, or in other words, various samadhis will be entered in this statement. It can be said that we say Hinayana, you are liberated, you say that I have no worries, if you say it with one mouth, then there is no way to subdue heretics, you know? Heretics don’t believe you at all. Then for Hinayana liberation, you need to practice the ninth meditation, then you will be able to destroy all heretics. As for the Mahayana, if you want to benefit all living beings and have great power, then you must practice all kinds of samadhi. Without samadhi, without the so-called mastery of samadhi, then this Bodhisattva also does not have full adornment. It just doesn’t have enough dignity, it just doesn’t have much ability, so that’s about it. what does that mouth say Meaning, right? This is my personal opinion (laughs). Then there are many Mahayana samadhis, and you can check them yourself, such as the hundred-eight samadhis and so on.
Then “Samadhi is at ease”, that is to say, it is just like meditation. We say that to achieve all kinds of meditation, the first meditation, the second meditation and the third meditation, you need to enter the meditation, stay in the meditation, come out of the meditation, and then finally practice the transcendence meditation. Then the samadhi is the same, you have to achieve all kinds of samadhi, and after you have achieved it, you have to practice samadhi to be free. You have to be able to go beyond, and be able to enter as you please, then you can achieve all kinds of merits and virtues of these samadhis. This is a very profound law, and I have no way to explain it in detail, because it is a secret to a certain extent. Many scriptures mention these samadhis. His name is rarely seen, or can be verified. So, what is going on in Samadhi, only with personal experience can we know. Because it belongs to the upper Chan of the world, and belongs to the so-called ultimate Zen that enlightened people can practice.
As for “supernatural powers at ease”, this is also the adornment that Bodhisattvas need to cultivate. Because, the supernatural powers cultivated by bodhisattvas are not the simple so-called celestial eyes, celestial ears, and other minds that our Theravada cultivates, but rather broader supernatural powers. Well, it is very important for a Bodhisattva to be at ease with supernatural powers, because a Bodhisattva needs to learn many, many things in order to achieve omniscience and omniscience. Well, he needs to have the ability to surpass ordinary people in order to accomplish such a vast and extraordinary thing. Then supernatural powers are a must for Bodhisattvas. Of course, I want to emphasize here, and again, because I have already emphasized it last time, that is, do not practice for the sake of supernatural powers, but put wisdom at the root. With wisdom, those so-called supernatural powers are established. When you have no wisdom, you are a person with afflictions, supernatural powers are not established, he can only be established as “nervous”, that is, neuropathy, you know? is very dangerous. If you seek supernatural powers, you may be possessed by ghosts and gods, which is very dangerous. Then, when you have wisdom, the supernatural power is your dignity and your ability. This is very important and necessary.
As for “full dignity”, we can say that we have wisdom, but wisdom is formless, but it needs all kinds of dignity. Without all kinds of solemnity, sentient beings don’t believe it. If you want to save sentient beings, you must be dignified. So full of dignity, there is the so-called dignity of supernatural powers, the so-called dignity of blessings, the so-called dignity of fruit retribution, the so-called dignity of the country, and the so-called dignity of family members. Well, when you want to have these adornments, then all the merits and virtues we have cultivated earlier are related to these. Then you have to complete all these things, and you will be full of dignity. Therefore, the Buddha is the most solemn, he is full of blessings and wisdom, and he is a two-legged respecter of blessings and wisdom.
2.4 No monasticism
2.4.1 Clear mind and see nature
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Okay, so these are all things that belong to the category of cultivating, or in other words, one needs to cultivate. Then, it will lead to the final enlightenment, the last so-called non-cultivation, the so-called clear mind and see the nature. So to understand the mind and see the nature is to realize the so-called Buddha nature, or to realize the so-called awakening nature. Well, from the point of view of Zen or enlightenment, it does not mean that enlightenment will be perfected immediately, but it is also to see a little bit first, and then to constantly stabilize it and practice it. Our tantra calls it Chuanxi, and our Xianzong calls it Baoren, you know? Then this involves having your master, guru, or enlightened teacher identify what enlightenment is for you. Identification is the so-called pointing directly at people’s hearts. Our Zen Buddhism says pointing at people’s hearts, etc., and then it becomes a reference.
2.4.1.1 Know awareness
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Well, we have the so-called “pointing recognition awareness”, which actually includes Tantric Buddhism. Our path of Dinghui, including Master Zhiguang, also has teaching finger recognition awareness. Those of you who are interested in the Mahayana should actually work hard to practice the path of concentration and wisdom, until you reach the five kasinas, or until the mind arises and ceases, or complete it all. If you want to practice Mahayana, then come to learn this awareness; then to identify awareness, you have to “stay in awareness”; “Using awareness”, then, in the process of seeing, hearing, and knowing, the awareness will not be lost. “Seeing, hearing, sensing, and knowing”, in seeing, hearing, and knowing, the awareness should always be present. In the end, this awareness must be able to “pervade, mutually absorb, interpenetrate, be the same, and not be one.” In fact, this refers to the process of awareness from first sight, to retention, to stability, to pervasiveness. Only then can we say how to become one, this is a process. So these actually belong to the methods of proving the Tao, and they must belong to the methods after enlightenment. The front part belongs to hearing and thinking, and belongs to the initial heart. Studying the “Diamond Sutra” belongs to listening and thinking, and then you start to practice the Tao. Well, this is all cultivation, all cultivation. Then, from the perspective of awareness, it is pointed out that awareness belongs to the way of seeing. Abiding and protecting the post belong to the practice of Taoism, and use and pervasiveness belong to the way of proving the way. So, why does it belong to non-cultivation? From the perspective of awareness, there is no cultivation at all. But you can say that there is no cultivation, but there are still guarantees, usefulness, and repetitions. These, probably can only say so much. Because speaking too much is of no use to those with insufficient foundation. He thought too much, but it was an obstacle.
2.4.1.2 “Six Patriarch Altar Sutra”, “Langa Sutra”, “Vimalakirti Sutra”, “Avatamsaka Sutra”
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Then later on, I will also talk about these sutras. The ” Sixth Patriarch Altar Sutra ” is used to help us “understand” various teachings after we are very stable. And the relationship between Prajna Paramita, and the so-called understanding of the mind and understanding of the nature, is what we call Zongtong and Shuotong. When you awaken to enlightenment, you belong to the so-called Enlightenment School, that is, you have recognized your ancestors and returned to your ancestors. Then when you have completed the “pervasive awareness”, these things count, you belong to the so-called Zongtong, that is, your Zongtong has already been done. But your teaching, the teaching door is still not clear. So if you want to master the sect, you can use the “Six Patriarch Altar Sutra” as the general outline. Because the “Six Patriarch Altar Sutra” has the teachings of the Sixth Patriarch to those who learn various Dharma schools, so as to understand how these teachings and sects correspond. Then, you can use the “Langa Sutra” to “initiate”. Then the “Langa Sutra” belongs to Bodhidharma’s transmission. Regarding initiation, it means your ultimate enlightened mind. What does he say in this Buddhist scripture? Use the “Langa Sutra” to initiate and confirm your mind. The Awakening Talisman does not conform to the Buddha’s theory. Well, there’s actually no order in this, it’s several aspects. Then the “Vimalakirti Sutra” talks about “non-duality”, because the Vimalakirti Sutra is based on the body of a layman, but he is actually the reappearance of the ancient Buddha. The ultimate truth he talked about is the principle of non-duality. Well, we have already talked about the non-dual method before, and we must master it, you know? But there’s more to it here. As for the “Avatamsaka Sutra”, that is to say, in the end we need to know what the Buddha’s so-called accomplishment of the three bodies and the ultimate adornment of the Buddha look like, and we must have some understanding. Then in the future, we also want to achieve the ultimate adornment of the Buddha.
So, in general, today I will briefly talk about this skeleton. Then, to be more specific, I have actually compiled 28 pages, with a total of more than 20,000 words, all of which I extracted from some Buddhist dictionaries. talk about it. Well, this can only be left for tomorrow. Today, as far as the general practice line is concerned, that’s about it. That is to say, from the Hinayana, from the basic learning, contemplation, and cultivation, to the final enlightenment, and to the final attainment of Buddhahood, it is roughly a sequence, so that everyone can have a basic understanding in their hearts. Then, don’t think that if you learn the path of Dinghui here, there is nothing to learn, or that you don’t know how to cultivate after learning the path of Dinghui. In other words, the path of Dinghui is all Hinayana and boring. If you don’t want to go down to cultivation, you can go outside to learn various seemingly high-level dharmas. After you finish it, how should you put it (laughs). In short, according to this order of practice, you will be more clear about what is going on in Mahayana, especially Zen Paramita, especially Mahayana Samadhi; only then will you know what it means to become happier as you practice more, what is food for Zen joy, and what is Bodhisattva’s various kinds of meditation. The samadhi, all kinds of ultimate meditation, or the supernatural meditation are self-funded and entertaining. So, that’s about it. If you have any questions, you can ask them.
2.5 Q&A after class
Question : A person in front of me asked, does liking children count as greed?
A : There are several types of liking for children. That is to say, we have the so-called kindness. This kindness does not belong to greed, but to a kind of giving. I just want to give him happiness, he is very cute. Well, this is not greed, you know? But our so-called lust is greed, you know? This, in other words, has to be judged by yourself. Lust is greedy, and then, it is probably like this.
Question : After the path of Dinghui has been cultivated, can awareness be identified?
Answer : After the path of Dinghui has been cultivated, one can identify awareness, of course, we can identify awareness. And Master Zhiguang also agrees. It just refers to awareness, which does not belong to the path of Dinghui. We must make it clear that the way of Dinghui belongs to the teachings passed down by Venerable Xun Mie. Then, identifying awareness is the method of Master Zhiguang. As for identifying awareness, it is the method of Mahayana, the method of Mahayana. So when the path of Dinghui has been cultivated, of course one can identify awareness. But if you haven’t cultivated the path of Dinghui, it’s very difficult to identify awareness. Why? Because your concentration and wisdom are not enough. There is almost no way you can follow our lead to know awareness, you know? So, I suggest that we who are learning the Mahayana should not be too ambitious, and we must cultivate the path of Dinghui, at least five times, and it is best to cultivate the arising and ceasing of the mind. After these have been repaired, let’s practice the recognition awareness.
Question : Where is the Eight Consciousness cultivated?
Answer : The eight consciousnesses refer to the alaya consciousness. Then the Alaya Consciousness is all our root body, the so-called body, including this world, the root body and the world, and the fundamental support it generates is the so-called Alaya Consciousness. If you want to cultivate, do you know that only Buddhas and Bodhisattvas have this ability? Well, according to Buddhism, that is to say, our Hinayana is cultivated in the realm of six consciousnesses, and Bodhisattvas are cultivated in the realm of seven consciousnesses. It should be said that we cultivate in the realm of eight consciousnesses from the eighth ground up to the Buddha ground, understand? Therefore, where the Eight Consciousnesses are cultivated, you must first be enlightened, and you must first understand your mind and see your nature. First understand your mind and see your nature, and then you have to get rid of your troubles before we can talk about it.
Question : What is the difference between enlightenment and enlightenment?
Answer : We said that there is a difference between seeing the way and proving the way. Seeing the Tao means that when we talk about the first fruition, he has already seen the path of liberation, which is called seeing the Tao. But he hasn’t attained liberation yet, you know? As for seeing the Tao, he only saw the direction the road leads from a distance, and he has not yet reached the end point. Well, the real proof is that he’s already at the finish line, you know? He belongs to the card and is called the card. So the so-called enlightenment and enlightenment, I probably use this analogy. Well, it is the same in Mahayana. We have the so-called seeing nature, you know? In the end, he still has to keep his post, and so on. He has the so-called initial awakening, which is what we call original enlightenment. He has wisdom at first, and then he has initial awakening. That is to say, he has become a little bit enlightened, you know? Awakened a little wisdom of original consciousness. It is called breaking one point of ignorance and proving one point of Dharmakaya. Then, he has to constantly get rid of afflictions, get rid of habits, and so on. Then it includes practicing the paramita of meditation, practicing various methods to purify body, speech and mind karma, and then consummating all kinds of practice, and finally reaching the enlightenment, that is, enlightenment, or what is called the so-called Tathagatagarbha. As for the realization of the Tathagatagarbha, strictly speaking, only the Buddha can prove the Tathagatagarbha. But for Bodhisattvas, it’s called sharing certificates, you know? It is called proof bit by bit. Then when you reach the eighth ground, you will be called a Buddha child (Prince of the Dharma), you know? He was born in a Buddhist family, so he will definitely become a Buddha, you know? Then when you reach the eighth ground, you should gradually realize the Tathagatagarbha anyway, probably like this. In the end, when we arrive at the Buddha’s place, we have fully realized the Tathagatagarbha, and we are called the Tathagata. It probably looks like this, and there is a difference.
Question : If the path of Dinghui is not well cultivated, can one identify awareness?
A : Let me tell you, our current requirements, our sequence is to go through cause and effect, and then we have to practice five times, and we have to practice five times. After training, you can try to identify awareness, you know? But it’s best to have practiced the arising and passing away of the mind before identifying it, probably like this. So if you have practiced five times, you can also try to identify, but he may not be able to do it according to our guidance. Why do we need to cultivate the arising and passing away of the mind? Because after the cultivation of mind arising and ceasing is completed, it is the real attainment. After the cultivation of mind arising and ceasing is completed, it is actually the three fruits. As for this, the path of Dinghui was originally discussed, so I won’t talk about it later. Why don’t you talk about it? Because of the three fruits, he will still have to retreat, and the so-called troubles can be cultivated again. Then, if it is reversed, others will deny it and slander it, and then they will not publicly talk about the three fruits. Then you don’t want to spread it outside, that is to say, if you cultivate the arising and passing away of the mind, if you cultivate it well, it means that if you cultivate the path of liberation, at least you can cultivate in the position of being at home, and you will almost complete the cultivation. So at this time, it is the best and most appropriate to practice Mahayana. To take a step back, you have to practice five times, and you can recognize awareness after five times.
Question : What is the fastest way to accumulate merit?
answer: Accumulate merits, what I mentioned above should actually be cultivated, should be cultivated. But, go to the dojo where you practice and make offerings to practitioners, hahaha, it will be more immediate. That is, because you help others practice, then this merit, it will, that is, it will invisibly relieve you of obstacles in practice, you know? Because you help others reduce barriers, you know? So these causes and effects influence each other. You have influenced others, you have made it easier for others to practice, and the obstacles have been alleviated, so your own obstacles have also been alleviated, you know? If you hinder others from practicing, then you must have many obstacles, you know? That’s it. So, when you talk about cultivating merits, what kind of merits are you looking at? If you want to cultivate the accumulation of liberation, if you want to cultivate the accumulation of becoming a Buddha, you have to cultivate the accumulation of wisdom, you have to make offerings to those who practice, to those who are wise, to the Dharma Monk: If you want to achieve the merits of saving others in the future, you should not only have wisdom, but also do more donations, form bonds with sentient beings, etc.; if you want to achieve blessings, you should give more You lead the gift-giving, hahahahaha. Of course, When we do these things, we can’t have the heart of expected goals, you know? It’s just that it’s the cause and effect. But if you do it with this kind of heart, its nature will change, you know? You take me to bribe the leader with this, and then tell me how to repay it better, it will not be considered as a gift, you know, it will not be established as an offering, you know? It becomes a request, do you understand? That is to say, our mind must be pure. Although karma is like this, if you have the heart of turning the result into the cause, it is not good karma, and there may be bad karma. Many of us turn the result into the cause. He knows the retribution, and then his heart of the cause changes, he becomes to do these things with the heart of pursuing the retribution, so what he does is not called offering, it is not called giving, understand? Therefore, with a heart of no seeking, a heart of no dwelling, a heart of equanimity, and a heart of pure altruism, we make offerings and donations. This is the fastest way to accumulate wisdom and merit. As for all bodhisattvas, it can be said that they generally start their practice with almsgiving. Then, including devotion, meditation, and chanting, all of these belong to the accumulation of accumulation. But if you want to say the fastest, then, that is to say, it depends on what blessing field you are in and what behavior you do. Then the highest blessing field is the Three Jewels, Buddhists, Dharma and Sangha, especially the dojo of practice, the dojo of real practice. Some people make a mistake and go to give alms to some cult dojos, then it’s over, you know? Hahaha. Really, I sometimes feel that many people have no vision, that is to say, they followed the wrong master, and then found the wrong ashram for making offerings. If there is no merit, there may be evil karma instead, which is very troublesome. Therefore, you have to use the Three Dharma Seals to judge whether these practice sites are righteous or not. Don’t make friends with those evil teachers and evil friends!
Question : When you meditate, do you feel something like a thread on your head?
A : What about your meditation question, because everyone’s feeling is their own subjective feeling. Well, if you feel uncomfortable because of sitting in meditation, then I suggest you stop for a while to see if it still feels uncomfortable. If it is still uncomfortable, it has nothing to do with meditation. For example, if you stop for two weeks, ah, do you find it difficult to stop for two weeks? If you still feel uncomfortable after two weeks of stopping, then it has nothing to do with meditation. So, what is the problem you have to check. If it is because of the problem of sitting, then generally speaking, we should pay attention to the method, that is, the posture should be correct. Then don’t pay attention to the sense of qi, the qi channel, etc., don’t worry about it. Then you have to pay attention to retraction, when you sit down, pay attention to retracting your energy, and you must retract your qi. Just pay attention to it like this and there is no problem. So in these specific situations, generally speaking, unless we see it face to face, it is difficult to know what the reason is, and we need to see it face to face.
Question : The Shurangama Sutra says that the mind is neither outside nor inside nor in the middle. Where should it be?
Answer : Not inside, not outside, not in the middle, there is nowhere. (laughs) Where else would it be? There is nowhere. Our Mahayana says that all dharmas are only the mind, you know? All dharmas are all mind, all are illusions of mind, so how can there be any middle between inside and outside? So there is no middle between inside and outside, you know? So these minds, speaking minds, the minds of the Mahayana are not the conscious minds of speaking. The heart mentioned by Mahayana includes all our conscious minds, including our seventh consciousness, the Alaya consciousness, and even Tathagata hidden in it, you know? Well, there are different versions at different levels. Then the Shurangama Sutra says that the mind is not inside, not outside, and not in the middle. It talks about the so-called omnipresent mind. Well, then there is no such thing as where, nowhere, or nowhere.
Question : What does it mean to see one’s nature clearly?
Answer : To see the nature clearly, to put it simply, to understand the mind means that we need to understand the ideal of all dharmas, to understand this matter, to witness this matter, it should even be called a witness, to realize such a thing as the ideal of all dharmas Ah, or to be sure of it. So seeing the nature refers to seeing the nature of the mind. Do you know the nature of the mind? As for our Hinayana, it is said to observe the impermanence of the mind, you know? The four foundations of mindfulness talk about observing the impermanence of the mind, which means that the mind has the nature of impermanence in it, you know? As for the Mahayana, it refers to the mind, which has inherent wisdom, which is the so-called Buddha nature, the so-called enlightenment nature, and the so-called all-knowing wisdom nature. Then Zen Buddhism directly means that when you see your nature clearly, you are seeing the Tathagata. So seeing the nature clearly refers to this meaning, it refers to enlightenment, and all dharmas are only the heart. It refers to seeing or witnessing the authenticity of the mind, or seeing the Buddha-nature of the mind.
Question : Will there be special Prajna Paramita classes in the future?
Answer : Yes. In principle, I require that I have cultivated karma before I can attend our Mahayana Prajnaparamita classes. If you have never practiced karma, it is not impossible for you to participate, but I will let you practice and observe karma later, you know? (Laughs) That is, you can also come, even if you have confidence in Mahayana, you can also come to learn. But after you have learned prajnaparamita, learned these insights, and learned these methods of practice, you will still be asked to observe cause and effect, and let you clarify selflessness. If you want to cultivate this, you still need to cultivate the wisdom of observing cause and effect. Well, we’ll do it. If you want to learn, because my Douban posts are mainly about meditation, I think most of them are about liberation. It seems that not many people learn Mahayana. Last time we held Mahayana classes, there were very few people who signed up. So I don’t know if anyone has signed up. If no one has signed up, the class will not start. If you want to learn Mahayana classes, you can invite people with similar interests to come together, and we will start classes at a fixed time.
Question : Since you have seen the path to liberation, have you seen the path to Buddhahood?
Answer : Yes. Let me tell you, if you want to attain the Bodhisattva of the first stage, then you will see the way to become a Buddha. You will know about it, about it, about it, about it, about what it means to become a Buddha. But you can’t know it completely, so there is.
Question : What is the difference between Mahayana Samadhi and Panzhou Samadhi?
Answer : Mahayana Samadhi. The so-called Mahayana refers to the great wisdom that Mahayana refers to. By multiplying, it means being able to save more people. Then great wisdom is not limited to liberating oneself, but the wisdom that can not only liberate oneself, but also liberate all sentient beings, you know? Moreover, not only is it able to go out of the Three Realms, it is also the wisdom that can be liberated within the Three Realms, which is called the so-called greatness. The vehicle is to use this great wisdom to liberate all sentient beings who are predestined with us. Well, this is called Mahayana. Then the Mahayana Samadhi is the Samadhi meditation practiced with great wisdom. Well, because he has great wisdom beyond the mundane world, he called it the Shang Chan of the mundane world. That is to say, our Hinayana has the so-called mundane world and the so-called supra-worldly world. Well, in terms of Mahayana, his so-called transcendental world is just samadhi to him. That’s why he has a further and more superior wisdom, called the wisdom of nonduality, which is called transcending the world and transcending the world, understand? Haha, what a mouthful. The Samadhi Zen that transcends the world and transcends the world probably goes like this. As for the Panzhou Samadhi, the Panzhou Samadhi is not called Mahayana Samadhi when you practice it, but before you complete it. But when you complete the practice, the so-called Panzhou Samadhi is also called the Buddha Standing Samadhi, or the Buddha Present Samadhi. It is a different method from the Buddha-recitation Samadhi, but it has the same effect, you know? Well, when the Panzhou Samadhi is completed, it is also called the Buddha-recitation Samadhi, so it is, it belongs to… This depends on the person, it depends on the person, this is not necessarily, including the Buddha-recitation Samadhi, it also depends on the person. For some people, their foundation is that of the Hinayana, and they lack the resources of the Mahayana. What he can achieve by practicing Panzhou Samadhi is only Hinayana Samadhi. Can’t meet the standard of Mahayana Samadhi, you know? As for the Panzhou samadhi, if one attains the Buddha-recitation samadhi and can appear before the Buddha, if one can arouse the Mahayana mind and realize the non-dual wisdom of the Mahayana, then he also belongs to the Mahayana. As for the samadhi of reciting the Buddha’s name, it’s the same. There are the samadhi of reciting the Buddha’s name in the Hinayana and the samadhi of reciting the Buddha’s name in the Mahayana. In Hinayana chanting samadhi, there is only one Buddha. As for the Mahayana chanting Buddha samadhi, seeing the immeasurable and boundless Buddhas is not the same, and there are differences. So, whether it belongs to the Mahayana or not depends on whether his wisdom can give rise to the wisdom of the Mahayana, which is mainly the case.
OK, so is there anyone else asking, any more questions? Well, it’s half past ten now. If there is no problem, we will stop here for tonight’s class. About these details, those details inside, let’s talk about it tomorrow. Then, thank you all, and wish you all the joy of the Dharma and progress in your practice. We should, do a dedication. May this merit spread to all, so that we and all sentient beings can achieve Buddhahood together. OK, get out of class is over.
3. Basic reading and thinking
In the last lecture, I have already given you the outline of this practice road map, mainly to let you understand the relationship between Hinayana and Mahayana, and how to switch between Hinayana and Mahayana, or what kind of route you should take. Have a framework understanding. Combining this outline today, I selected some texts that I think can be further studied from the Buddhist dictionary and other materials, and studied them systematically together. This is still a general course. It is not a practical course, but a course of listening and thinking. Because these contents are not written by me, they are extracted from other people’s books, some dictionary tools, classics, or other people’s treatises. The corresponding explanation of this piece is relatively clear and more in line with mine. content of personal opinion. Because the same noun has many different interpretations in Buddhist dictionaries, I chose the one that conforms to my personal opinion, and I will share it here for everyone to see and learn together. Let’s start talking about each one now.
We say that to learn Buddhism, the first step is to have basic listening and thinking. As for basic listening and thinking, it is mainly to learn some basic theories, which are the basis of the so-called beliefs in our Buddhism. The basic theory is karma, cause and effect, and reincarnation. This can be said to be a theoretical core of the entire Buddhism, whether it is Mahayana or Hinayana. The basic knowledge of Buddhism is some basic nouns, or some basic knowledge that needs to be understood, and we will talk about them one by one in order. Then the explanation of karma and reincarnation that we have extracted is extracted from the “Basic Knowledge of Buddhism” written by Master Zhiguang. In this section, we can have a basic understanding.
3.1 Karma and reincarnation
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1.1 Karma, cause and effect and reincarnation
1. Karma: When we create, the behaviors we do and the things we do are called karma. However, the real cause of karma is affliction. Without it, we would not create, so affliction is the real cause of karma (karma).
explain:
The so-called karma means that we have karma, karma, and karma. As for karma, we do things and do all kinds of behaviors. It is a kind of fabrication. Well, when you do anything, you are creating or causing the “cause” of the next thing, so it is called karma. This refers to behavior. In fact, the real karma is afflictions. Why? If there were no defilements, we would not be artificial. So affliction is the real cause of fabrication, that is to say, karma.
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2. Karma: Our artificial behavior will form a force that will cause us to bear various retributions in the future. For example, if we swear at someone for one minute, this behavior (karma) will disappear after one minute, but it has power to exist, and when there is a cause and condition in the future, it will form a result, which is called karma. Karma itself has no controller, no master, it is the force formed by the behavior itself. For example, when it rains, the earth will naturally be wetted by it, and it has a force that makes the vegetation flourish; after we perform various actions, a force will naturally form, and in the future we will have to bear various retributions. The phenomenon.
explain:
The second is karma. Then karma means that our actions will form a force that will make us suffer various retributions in the future. Master Zhiguang gave an example here, for example, swearing at people for a minute, such a behavior will disappear after a minute, but the power of swearing still exists, and at a certain time in the future, it will produce retribution . For example, whoever we have scolded, the next time we meet this person, he may want to take revenge. The metaphor we mentioned just now means that when you do this thing, or do certain behaviors, it forms a kind of karma, or karmic cause, and when it matures in the future, it will form a certain kind of retribution and come back for retribution. to ourselves. Then this kind of power that will form retribution in the future is called karma. As for the karma itself, it has no controller or ruler, but the power of the behavior itself. He used an analogy here, saying that when it rains, the earth will naturally be wet by it, and because of the rain, it has a force to make the vegetation flourish, so he said that it rains. This rain can make the vegetation grow vigorously, which can also be said to be a force for germination. He used this metaphor to say that after we perform certain actions, we will form a force that will cause us to bear various retributions in the future. That’s what it’s like to use metaphors to describe karma.
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3. Karma: Karma. We have created karma in the past, and when the karma is mature, the result will be formed, which is called karma. When there is karma, karma is formed, but there may not be retribution, because karma forms retribution and depends on external causes and conditions to trigger it. The so-called maturity of karma means that karma (known as karma) cooperates with many conditions. , and form the retribution; if there is no predestined relationship, it is impossible to form the retribution. Therefore, it is often said in the scriptures: “If after thousands of kalpas, the work will not perish, and when the karma gathers, the retribution will be repaid.” This is a very famous verse in Buddhism. It means: the behavior we do (karma) cause), forming karma, which needs many conditions to trigger it, and then it will form the result. If the karmic cause does not produce a result, its influence can last for thousands of kalpas. When the karma is ripe, we must bear that result.
explain:
The result of karma refers to the result of karma. That is, we have created karma in the past, and when the karma is ripe, the result will be formed. For example, I gave an example earlier, I scolded someone, maybe nothing happened at that time, but at a certain time, I met him again, and then because of various reasons, he might want to come back to take revenge on me, which formed a Kind of retribution. The result of this formation is called karma. Why is it called karma? It is because of the previous karma and karma that the result of karma is called karma. With karma, karma is formed, but there may not be results. Because karma forms retribution, it needs to rely on external causes and conditions to trigger it. The so-called causes and conditions are the cooperation of karma and many conditions. Then karma, that is to say, those things we did before, it does not form karma, but if it wants to form karma, it needs various conditions to cooperate. For example, I want to meet another person who I scolded once, right, this is also a kind of fate. In other words, he has the ability to take revenge on me now, that is also a kind of fate. The previous swearing belongs to karma, and it will form a kind of power that I will bear the retribution in the future, which is called karma. Then he now has the ability to take revenge on me, and now he meets me again, this is called Zhongyuan. Then the cooperation of these predestined relationships will lead to the ripening of the karma and the formation of karma. If there is no predestined relationship, it is impossible to form karma. Still the previous metaphor, if we say that we have not met him, or that he is not yet capable of carrying out the so-called revenge, then he may not suffer the karmic consequences because of the curse. This shows that it needs a predestined relationship so that this karmic cause can mature into a karmic result. There is a saying in the scriptures, “Through hundreds of thousands of kalpas, the work done will not perish, and when the karma meets, the retribution will be repaid.” That is to say, the karma and karma are not a material thing, but a kind of karma. Things above power. Once it is formed, or once it is planted, the retribution will still be endured when the karma meets. No matter how long you have been through, or even how many lives and kalpas you have experienced, you will bear it. So the Buddha said in the scriptures, “Through hundreds of thousands of kalpas, the work will not perish, and when the karma meets, the retribution will be repaid.” What he means is that the actions we do, the karma formed by karma , it needs many conditions to cause it to form a result. If the karmic cause does not form karmic retribution, its influence can last for thousands of kalpas, and when the karma is mature, a karmic retribution must be ripened.
This short paragraph is our entire Dharma. Whether it is Mahayana, Hinayana or Tantra, its core foundation, you can even say whether you can believe in Buddha, whether you believe in Buddha or not, depends on whether you believe in cause and effect, karma, and reincarnation. Belief in karma is equivalent to believing in reincarnation, knowing that karma will not come without a reason, it must come from karma. So having this belief can be called having Buddhist belief. Whether it is Hinayana Buddhist principles, Mahayana Buddhist principles, or Tantric Buddhist principles, all are based on karma, cause and effect, and reincarnation. This needs to be seriously thought about and seriously experienced. This karmic cause and effect means that if greed, hatred and ignorance continue, it will continue to create karma, and then continue to form the karma that we will be rewarded. This kind of thing is called samsara, you know? This cycle of reincarnation is endless, and it can continue forever, you know? According to Buddhism, we are drawn by karma to bear various retributions. Regardless of whether it is good retribution or bad retribution, you will receive retribution. Good rewards will lead to the three good paths, and bad rewards will lead to the three evil paths. Although we are always looking for happiness and peace in this samsara, but without wisdom, there is no way to obtain ultimate peace.
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5. Cessation of karma
For those who practice liberation, after entering Nirvana without residue, he will abandon all the fruits of this life, no longer cling, and will never be reborn in the three realms and six realms in the future, since he will not accept the aftermath.
The cessation of karma does not mean its complete annihilation.
The correct way to say it is that when karma is free from afflictions, future karma will not arise. For example: There is a lot of water in the cisterns in Singapore. You need to install water pipes in your home and turn on the taps so that the tap water will come to your home. Without these devices, there is no running water in your home. In this metaphor, the water pipe is the outer edge, and the water in the reservoir is the cause of karma. If the cause of karma is not triggered by the outer edge, it will not produce results. This is called the non-birth of karma. We must not misunderstand and think that the liberated people completely cut off all karma, but they do not have afflictions as the external conditions, and the karmic results cannot arise.
Therefore, it is said in the scriptures: This is destroyed so that is destroyed, this is born so that is born. The meaning of these words is: if our current afflictions do not arise, future karma will have no chance to arise. Because of mutual causality, if there is a cause, there must be a condition. If the condition does not arise, the cause will not produce the result, so this will disappear so that will disappear. If there is no karmic result, it cannot be said that there is a karmic cause. Cause and effect are relative. If there is no son, there will be no father, and if there is no father, there will be no son. “For example, I am a monk now. I am not a father, but everyone here who has children is the father of your children. Then you have the karma between father and child. If there is no karma, the karma cannot be obtained.” For example, : Here is a jar of oil, if it is not used to light a lamp, then it cannot be said to be the cause of the lamp, if it is used to cook vegetables, it will be excreted after eating, how can it be said that the oil is the cause of the lamp, so if there is no effect, there will be no cause . If a person has no afflictions, he will not receive retribution, and what he has done in the past cannot be called karma. Therefore, the cessation of afflictions is the cessation of karma. It does not stop karma by cutting off the cause of karma, nor does it stop karma by enduring all karma.
explain:
What is the way of liberation? There is such a thing as the so-called Buddhism, and there is the so-called liberation. What exactly is liberation? There is a title called the cessation of karma. What is the cessation of karma? This paragraph is also extracted from Master Zhiguang’s “Basic Knowledge of Buddhism”. He said that after the practitioner of Liberation enters Nirvana without residue, he will discard all the reward bodies in this life, and will no longer cling to them, and will never be reborn in the three realms and six realms in the future. You see, he said that the liberated person who practices practice, after the karma body in this life dies, because this karma body is impermanent and has a lifespan, he can only live for a hundred years or other time in one life, after he abandons the karma body No more clinging. The so-called non-attachment means that he does not have the trouble of ego. Earlier we talked about karma, because there are all kinds of greed, hatred and ignorance, which are driving our various behaviors, and this karma is generated, you know? As for the liberated person who practiced, after his karma body is discarded, he no longer has the attachment to me, no longer has the attachment to “I want to live in the three realms and six realms”, and no longer attaches to my existence. If there is no such affliction, after he dies, after Nirvana, he will not be reincarnated, and will not be born in the three realms and six realms. This is the so-called not to have afterlife, and it is called “the cessation of karma”. why? Because there is no affliction of greed, anger, and ignorance to push him to create karma, no affliction to push him to reincarnate, and no affliction to push him to bear these immature karma, that is, not to suffer from the aftermath. That way is called “the cessation of karma” in Buddhism.
But “the cessation of karma” does not mean that the karma that once existed is completely eliminated. If it is completely eliminated, then it is the view of annihilation. Or it is wrong to stop the karma only after receiving all the karmic consequences. That is, it is not true to say that the karma must be fully endured. Because you don’t know how much karma you have, whether you have finished it or not, maybe you won’t be able to bear it all your life. Because in terms of karma and karma, one karma we do may take many, many lives. For example, by keeping the merits of fasting eight levels a day, many people can live comfortably without worrying about food and clothing. If you have a lot of karma for living without worrying about food and clothing, or if you have good merits and virtues, but you are liberated after you practice in the second life, then there is no such thing as a lot of karma for living without worrying about food and clothing, because You have cut off your afflictions and are no longer reborn in the Three Realms, so there is no so-called karma to bear.
That is to say, the cessation of this karma does not mean that it is fully endured. But after you get rid of your afflictions, there will be no future problems. So the correct way to say it is that when karma, that is to say, that force, that power, does not have afflictions as a condition, the future karma will not arise. We say that good karma should be promoted by good conditions, and the fruit of this good karma will arise. If it is bad karma, use the bad cause and affliction as the condition to promote it, and then generate the result of bad karma. Here he used the analogy that there is a lot of water in the reservoirs in Singapore, but you have to install pipes and turn on the taps before the water can come to your home. Because the water in this reservoir has a high water level, it has a force to flow down, right? This is a metaphor for the force of water to flow down, which is karma. You have to install all kinds of water pipes, turn on the faucet, and then the water will flow from the pipes to your home, so you have this water. This water pipe and these faucets are equivalent to various relationships. There is karma, there is karma, and then the water comes to the home, and the fruit appears. So what if there is no such device? There is no water at home. In this metaphor, the water pipe is the outer edge, and the water in the reservoir is the karmic cause. If there is no external cause for karma, there will be no result, which is called the non-birth of karma. We must not misunderstand, thinking that the liberated people completely cut off all karma. In fact, they do not have afflictions as the external condition, because without affliction as the external condition, karmic results cannot arise.
Therefore, it is said in the scriptures, “This is destroyed, so that is destroyed; this is born, so that is born.” This sentence means that if our current afflictions do not arise, the future karma, also called karma, will have no chance to reappear. up. Because this is the mutual effect of cause and condition. If there is a cause, there must be a condition. If the condition does not arise, the cause will not form a result. Therefore, “this is extinguished so that is extinguished”, it means that the predestined relationship is eliminated, that is to say, afflictions are the predestined relationship. Then if the affliction is eliminated as a condition, this karmic result will no longer have this condition for him to arise. Because this fruit has not arisen, then the so-called “fruit” will not actually appear. Then the karma does not appear, and the so-called “cause” cannot be established. Then it cannot be said that cause and effect are relative. If there is no son, there will be no father, and if there is no father, there will be no son. This is the principle of cause and effect. Cause and effect are relative, if your son hasn’t come out, you can’t call him dad. “For example, I am a monk now, I have no children, so I am not a father, but if you have children, you are the father of your children, then you have the status of father because you have children. This is the relative cause and effect. If there is no If you have no karma, you cannot get the karma.” If you don’t have children, there is no father. Here is an analogy, “Here is a pot of oil. If you don’t use it to light the lamp, then it cannot be said to be the cause of the lamp.” That is to say, if the oil could have been used to light the lamp, but you didn’t use it to light the lamp. Therefore, it cannot be said that the oil is the cause of the lamp. If you use it to stir-fry, you will excrete it after you eat it, then it will become excrement, right? So this oil is the cause of the excrement, not the lamp, right? It is the same cause, but it can become different effects because of different conditions, so it cannot be said that the oil is the cause of the lamp. Therefore, if there is no effect, there will be no cause. When we say that an effect occurs, we can find its cause.
If a person has no afflictions, he will not receive retribution. Everything done in the past has not matured into karma, so it cannot be called karma. “So the cessation of affliction is the cessation of karma. It”, this paragraph is to explain the principle of liberation. Is not it simple? I think Master Zhiguang is really amazing, the principle of liberation is as simple as that. The reason why we cannot be free is that we have all kinds of afflictions that cause our cause and effect, and we are constantly reincarnated life after life, life after life. Then when we are liberated, when our afflictions are all eliminated, then all karmic causes will be invalidated, because there will be no fruit, you know? If there is no effect, there is no karmic cause. As for this person, he is liberated and stopped. The cessation of afflictions is the cessation of karma. Therefore, it is not necessary to bear all the karmic consequences of what you have done, regardless of whether it is good or bad, in order to be liberated. This is not to cut off all the causes of karma, and to get rid of them, but to cut off the afflictions, and the karma, karma, and effect will no longer be established. Because there is no karma, there is no so-called karmic cause. Then he has attained liberation from samsara. Liberation is the core of Buddhism. After all, even the good laws of humans and nature cannot be called the core of Buddhism. The real core of Buddhism is liberation. Liberation here refers to not receiving retribution, but in fact, liberation has a deep meaning, which we will talk about later. Liberation is not just what it says it is, but this is one of the signs of Liberation. Because he has been liberated, he no longer has afflictions, and he no longer bears the karma of reincarnation, etc. In fact, the meaning of liberation has a deeper meaning.
3.2 Basic knowledge of Buddhism
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1.2 Basic knowledge of Buddhism
Three Treasures: Buddha Treasure, Dharma Treasure, Sangha Treasure. All the Buddhas are Buddha treasures; the Dharma taught by the Buddha is the Dharma treasure; those who practice the Dharma taught by the Buddha are the Sangha treasures. The meaning of the awareness of the Buddha, the meaning of the law of the Dharma, and the harmony of the monks.
explain:
As for the basic knowledge of Buddhism, I think there are a few things that need to be known. That is, when we study Buddhism, we learn from Buddha. According to Buddhist teachings, there are the so-called Three Jewels, which are the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. These three treasures guide sentient beings to be liberated and enlightened. This treasure is a treasure. Because of these three treasures, there is support. Through the Three Jewels, we can learn the Dharma and practice the Dharma, so we have role models for learning, masters and brothers of fellow practitioners, fellow practitioners, and so on. The Triple Gem is equivalent to a place of refuge for us to study Buddhism. Buddha Treasure means “all Buddhas are Buddha Treasures”. All Buddhas actually refer to many, many Buddhas in Mahayana Buddhism, and they are Buddhas in other worlds. In our Theravada, it generally refers to Shakyamuni Buddha. Buddha means the enlightened one, so the enlightened one is the core of the Buddha treasure. All other magic treasures and monk treasures are extended from Buddha treasures. The Dharma taught by the Buddha is the magic weapon. People who follow the teachings of the Buddha and practice are Sangha. Buddha means the one who is aware. The law refers to this track. The Sangha is the Harmony Sangha, and Harmony means that the Sangha practices Liuhe, respects and harmonizes the Sangha. Then the Triple Gem is the refuge for our practice. We have to pay homage, take refuge, study, and rely on the Three Jewels.
3.3 Four Noble Truths
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1.3 Four Noble Truths
The Four Noble Truths: (Term) The Four Noble Truths of suffering and extinction. It is the truth seen by the saints, so it is called the holy truth. And the holy one is right, it is the true truth, so it is called the holy truth. Nirvana Sutra twelfth says: “The origin of suffering and the extinction of the Tao are called the Four Noble Truths.” (Four Noble Truths)
┌─Bitter truth (the fruit of confusion, that is, bitter fruit)┐
Four │Ji Truth (the cause of confusion, that is, the cause of suffering) ┘────The cause and effect of the world
Holy─┤
Truth│Miedi (the fruit of enlightenment, that is, happy fruit)┐
└─Tao Truth (the cause of enlightenment, that is, the cause of happiness)┘───The cause and effect beyond the world
The Four Noble Truths are also known as the Four Noble Truths, or the Four Truths, that is, the Truth of Suffering, the Truth of Collecting, the Truth of Extinction, and the Truth of Tao. The Truth of Suffering is the truth that explains how bitter life is. There are three sufferings, eight sufferings, and countless sufferings in life. Suffering is the truth of life in the real universe; The pain of suffering is caused by ordinary people’s own ignorance, greed, hatred and other afflictions, and they create all kinds of unvirtuous karma, which results in all kinds of suffering; the truth of extinction is to explain that the state of Nirvana is the most painful life. The truth of the most ideal and ultimate destination, because Nirvana is the state of permanent residence, happiness, and tranquility; the truth of the Tao is the truth that people must practice the Tao to prove Nirvana. There are many ways, mainly referring to the practice of the Noble Eightfold Path. These Four Noble Truths cover the dual causes and effects of the world, the accumulation is the cause, the suffering is the effect, which is the cause and effect of the delusion world; the Tao is the cause, and the extinction is the effect, which is the cause and effect of the enlightened world.
explain:
Then there are the Four Noble Truths. The Four Noble Truths are the principles of liberation, you know? The Four Noble Truths refer to the origin of suffering and the cessation of the Tao, namely, the truth of suffering, the truth of its origin, the truth of its cessation, and the truth of the path. These are the holy truths of our Hinayana Buddhism. Then the Noble Truth is the truth seen by the Noble Ones. The so-called sage refers to the enlightened one, you know? It was said earlier that Buddha is an enlightened being, but in fact, a saint also refers to an enlightened being. The Buddha is a fully enlightened person, and the saint is not as perfect as the Buddha. He must realize the Four Noble Truths before he can be called a saint, you know? “The truth that the sage sees is called the holy truth. And the sage is right”, which means “the true truth”, “so it is called the holy truth.”
The truth of suffering refers to “the fruit of delusion, that is, the bitter fruit.” Suffering refers to our various discomforts. For example, we live in this saha world and suffer a lot. What are the three sufferings, eight sufferings, and limitless sufferings? I will talk about them below. These sufferings are the truth of our confusion in this world. Many of us do not consider suffering, but consider it happiness. The Buddha said that this essence is suffering, because short-term so-called happiness will form long-term pain, and no one is comfortable. Because this life is impermanent, even if you are attached to this life, to the enjoyment of life, etc., you will eventually find that its essence is suffering. No matter how sweet love is, no matter how high-end enjoyment it is, its essence is bitter. When you lose, it suffers. When you enjoy it, it is temporary happiness. When you lose it after enjoying it, you will panic, and all kinds of suffering will form. So suffering is its essence. This is the first truth of suffering.
The second is Jidi. The so-called truth of collection is that we do not regard these sufferings as suffering, and continue to artificially collect it, strengthen it, accumulate it, and form the cause and effect of the world, that is, the cause and effect of our samsara. This is called Jidi. We collect all kinds of things we like, and finally when we die, we can’t take any of them with us. We have harvested a lot of afflictions, greed, hatred and ignorance, and we will continue to collect them in the next life, and we will collect afflictions, greed, hatred and ignorance again. Pain from time to time, followed by karmic reincarnation again and again. It doesn’t matter whether it is the Dao of Heaven and Humanity or the Dao of Humanity. The Dao of Heaven and Humanity is also very bitter when the five signs of decline appear when people are about to die. He doesn’t know when he enjoys it, just like the people in our world when wealth is good and healthy, they feel good and don’t feel bitter. When he is old, sick and unable to take care of himself, he will feel bitter. For example, when old eyesight is dim, body is weak, family members dislike him, and when friends stay away, he feels bitter. These are inevitable truths that no one can escape. Because birth, old age, sickness, death, and suffering cannot be escaped. In this samsara, we forget the pain of birth, old age, sickness and death every time, thinking that life can last forever, old age will not come so soon, illness seems to be far away from me, as for “death”, I don’t even think about it, haha. This is how we deludedly create cause and effect in the world, and are constantly greedy. This is called the truth of Ji.
The third is the truth of extinction. “Mie” means how to get rid of this suffering? It means not to be greedy, not to be attached, that is to realize this truth. Awareness is not clinging, awareness is not greedy, awareness is not self. Non-attachment is the happy fruit. It means letting go of attachments and cutting off afflictions, that is, you are enlightened and free from suffering. No suffering is happiness, you know? This is called extinction.
The thing that causes extinction is called the Truth of the Dao, and it is called the cause and effect of the world. That is, enlightenment is the cause, and finally attaining liberation is the result, which is the cause and effect of leaving the world, the cause and effect of suffering and extinction. Here are some excerpts about how suffering comes from, “The suffering in life is caused by ordinary people’s own ignorance, ignorance, greed, hatred and other afflictions, and they create various unvirtuous karma, and as a result, all kinds of suffering will be recruited. The truth of extinction is the truth that the state of Nirvana is the most ideal and ultimate destination of a miserable life,” which is the state of liberation. Liberation from Nirvana is because Nirvana is a state of permanent residence, happiness, and tranquility. The so-called permanent residence and happiness are just adjectives.
The Truth of the Tao means that one must practice the Tao in order to realize the truth of Nirvana. There are many ways, mainly referring to the practice of the Noble Eightfold Path. “These Four Noble Truths include the double cause and effect of the world.” These Four Noble Truths are the truths witnessed by saints, and truth refers to the meaning of truth. A sage sees more clearly than us ordinary people. The principle of cause and effect in this world and beyond the world he summarized is the origin of suffering and the extinction of Tao. The cause and effect in the world is the accumulation of suffering, “the accumulation is the cause, and the suffering is the effect”. The cause and effect of the world is the extinction of the Tao. The Tao is the cause, and the cessation is the effect, which is the cause and effect of enlightenment and the cause and effect of liberation.
original:
Miku
(Number) 1. Suffering, those who suffer from suffering. 2. Bad suffering, suffering from the passing of pleasure. 3. Suffering, the meaning of the traveler’s flow, the person who suffers from the flow and impermanence of all dharmas. There are three sufferings in the world of desire. There is bad asceticism in the color world. There is suffering in the formless realm. The letter of the Lotus Sutra says: “Because of the three sufferings, in the process of life and death, one suffers from various heat annoyances.” The second is bad suffering, the suffering that arises when the happy environment is bad. The suffering of the three elements is the suffering of the impermanence and movement of all conditioned dharmas.
explain:
Here is an explanation of why it is suffering. The first one is suffering, and the troubles of suffering arise from suffering. Suffering happens, for example, when we feel pain in our legs while meditating, that is suffering, right? Or we can say that all kinds of afflictions arise from suffering such as poor life, this is called suffering.
The second is bad suffering. What is bad suffering? “From the passing of pleasure comes misery”. For example, I like to be young and beautiful, but I can’t keep my beauty when I get old, and I feel distressed again. This is called bad suffering.
The third is called the suffering of action, “the meaning of the wanderer is to suffer from the impermanence of all dharmas”, that is, he can’t keep anything. It is always mutating, in constant change. This suffering due to its constant change is the suffering of practice.
These are the three sufferings in the desire realm, which refers to our desire realm. There is bad asceticism in the form realm, even though the celestial beings in the form realm are in meditation every day, they still have bad suffering. Because his state of meditation will be broken. Suffering, because his state of meditation is also shifting and changing, which gradually causes his state to shake, and in the end he will have to live to the end of his life, and there is no way to stay in the world of form forever. So the suffering of conduct, the formless world also has the suffering of conduct. “Because of the three sufferings, in life and death, you are afflicted by various heats”, that is, there are all kinds of afflictions. Because of the three sufferings, there are all kinds of afflictions. Heat means anxiety, and heat annoyance means anxiety, unacceptable, and very troubled.
original:
Baku
1. Birth suffering, that is, the pain of birth;
2. Old suffering, that is, the pain of old age and infirmity;
3. Illness and suffering, that is, the pain of illness;
4. Death pain, that is, the pain at the time of death;
5. Pain of parting from love, that is, the pain of being separated from the one you love;
6. The meeting of resentment and hatred is bitter, that is, the pain of meeting the enemy;
7. Suffering of not being able to get what you want, that is, the pain of not getting what you want;
8. The blazing bitterness of the five yin, that is, the blazing effect of the five yin, covering the true nature, so after death, one must regenerate.
Those who do not think about heaven and eight sufferings (number) and eight sufferings are not only in the human world, but also do not think about heaven. The sixth sentence in the Fahua text says: “Besides thinking, there is also the fire of the eight sufferings: the birth of strange thoughts in the mind is called suffering, the inability to think about it is called old age suffering, the disturbance of the mind is called sickness, and the withdrawal of concentration is the suffering of death. If you cannot seek concentration, you will not get it. Suffering, seeking samadhi does not necessarily have obstacles, that is, resentment and hatred will be suffering, and the four yin minds are the five yin and yang sufferings.”
explain:
The eight sufferings are birth suffering, old age suffering, illness suffering, death suffering, love and separation suffering, resentment and hatred suffering, not getting what one wants, and five skandhas blazing.
Then the suffering of birth refers to the pain at birth. When we are born, we have the pain of the mystery of the yin. We don’t remember now, but it was very painful when I was born, because it took a lot of force to get out of the fetus, right, the head was squeezed, it must be very painful. But I don’t know, and I don’t remember, hahaha, I guess you don’t remember either.
Old suffering is the pain of old age and infirmity. Everyone can see this and reason. Illness is the pain when you are sick. When you are young, you feel very strong, or when you are healthy, you feel very strong. But when you are sick, you have no strength at all, so it is very bitter. Some diseases are very painful. .
Separation of love means being separated from the one you love, and it is also very painful to be separated from the one you love.
Resentment will be bitter, which is the pain of meeting the enemy. Some people don’t want to meet their enemies, they will hate them when they meet, but if they have to meet, they will hate each other, haha.
The front is separation of love, the one who loves does not want to be separated, so it is necessary to separate, right? For example, those who have been in love for four years in college, and they have to be divided into things after graduation, it is the pain of parting from love. This resentment will be bitter. I used to fight as an enemy when I was a child. Now that the enemy has become my own leader, it is very annoying, right? Resentment and hatred will cause too much suffering.
If you don’t get what you want, it means that what you want is not fulfilled. For example, some people pursue to get rich, but they start a business without pursuing it. If the business fails, not only do they not get rich, but they are also in debt. That is not very painful, right? There are also those who pursued girlfriends but failed to catch up, and being dumped was also very painful. You can dissipate these sufferings by yourself, that is, our life is full of these sufferings.
Then there is the blazing suffering of the five skandhas. The five skandhas refer to the continuous creation of our physical sensations, thoughts, actions, and consciousness. When there is form, there is feeling, when there is feeling, there is thinking, when there is thinking, there is action, and when there is action, there is consciousness. It’s going on and on and making us uncomfortable. These five shades cover the true nature, and it regenerates after death. It may be difficult for many of us to understand that it is necessary to practice and observe the five aggregates to know the blazing suffering of the five skandhas.
So the eight sufferings of not thinking about the sky mean that not only in the human world, but also in this meditation state, there are also eight sufferings. Then the Eight Sufferings refer to “the generation of different thoughts in the mind is called the suffering of birth, the inability to think about it is called the suffering of old age, the disturbance of the mind is called the suffering of illness, the withdrawal of meditation is the suffering of death, and the failure to seek concentration is the suffering of not being able to seek.” “Abnormal thoughts in the mind are called suffering, and inability to read them is called suffering in old age.” Abnormal thoughts in the mind mean that he has other thoughts in his mind in samadhi. If you can’t stop thinking about it, you will become weak. The disturbed mentality is because there are many disturbances in his mentality. In the heavenly world, he is sick and suffering. The state of withdrawal is death suffering. Not being able to seek samadhi means not being able to seek suffering, that is to say, even when the formless realm degenerates, he does not want to degenerate, but if his samadhi retreats and does not want to degenerate, he must also degenerate, because the samadhi he gains is impermanent Yes, all things are impermanent, and he will not be able to ask for it. “Seeking samadhi does not necessarily have obstacles, that is, resentment and hatred will cause suffering.” If he fails to seek samadhi, he will degenerate to other realms, and if he does not want to go, he has to go, and he will become resentful and bitter. “The heart of the four yins is the bitterness of the five yins”, that is, the bitterness of the five yins. That is to say, although he has no form aggregates in the formless realm, he still has the consciousness of perception, so he has the four yin minds, which are the five yin blazing sufferings. In short, in the Three Realms, there is no place of peace and happiness. Because Feixiang Feifeixiangtian is the highest heaven belonging to the Three Realms, you know? Since there are still eight kinds of sufferings in the zenith of the Three Realms, of course you also have these eight sufferings in the Desire Realm. Therefore, it is necessary to practice liberation in order to be able to end suffering.
3.4 Three Dharma Seals
original:
1.4. Three Dharma Seals
Three dharma seals: the seal of impermanence in all actions, the seal of non-self in all dharmas, and the seal of Nirvana and tranquility. All things are impermanent, which means that all things in the world are in the process of birth, stasis, change and death all the time. What existed in the past changes now, and what exists now will eventually disappear in the future. There is no self-entity; Nirvana is the state of Nirvana, where all the pain of life and death is eliminated, and there is no peace and happiness, so Nirvana is quiet. Anyone who conforms to these three principles is the Buddha’s Dharma, which is like a seal in the world, which is used as proof, so it is called “Dharma Seal”. All the Hinayana scriptures are printed with three methods to prove that they are the teachings of the Buddha, and the Mahayana scriptures are printed with one reality to prove that they are the righteous teachings of the Mahayana. 1. All actions have no permanent seal, and actions have the meaning of migration, which is called the law of action. It is said that all conditioned dharmas, thoughts arise and cease but are impermanent. It is for the impermanence of all actions. 2. All dharmas have no self-seal, and the name of practice is based on the method of action, the name of the dharma. Through the law of inaction. It is said that there is no self in all dharmas. It is that all dharmas have no seal of self. 3. The Nirvana Seal of Silence, which speaks of the law of Nirvana. Eliminate all the suffering of life and death and become silent and silent. It is also the silent seal of Nirvana.
explain:
OK, then we will talk about Buddhism. There are three Dharma seals in Buddhism. In terms of Hinayana, the method of liberation is to be measured by the three dharma seals, or to confirm that the dharma symbol does not conform to the principle of liberation, and whether the symbol conforms to the Buddha’s teaching. The three dharma seals are impermanence of all actions, non-self of all dharmas, and tranquility of Nirvana.
All actions are impermanent, that is to say, all things in the world are in the process of birth, stasis, change and death all the time. The impermanence of all formations actually refers to the aggregate of formations. In fact, we know all things in the world through contact with the six sense organs. Anything that our six faculties come into contact with will generate “actions”. In fact, material things are also impermanent. All things in the world are born, lived, changed and passed away all the time. That is, including our Saha world, there are emptiness, stasis, and emptiness. Because this world is also changing, and it is also in the “actions”, so all actions are impermanent. If we look at the so-called atomic electrons, scientists see that these electrons are all rotating, and the atoms are doing Brownian motion. These things are all in action, in the process of changing, and are in the process of birth, stasis, change and death all the time. There has never been a constant thing, you know? There has never been a constant thing, so everything is impermanent. The impermanence of all elements here is to explain impermanence to those who are confused. It is said that some things in the past have changed now, and some things in the present will eventually perish in the future. This is the seal of impermanence.
The second is that all dharmas have no self, which means that there is no entity of “self” in all dharmas that are active or inactive. That is to say, there is no entity of “I” in any actionable law, no matter whether it is active law or inaction law. You see, we often regard our body as “I”. When this hair grows on my head, it is “I”. ? It doesn’t feel like “me” anymore. So that “I” itself is an illusion, a confusion. This hand seems to be a part of “me”, but now we all know that organs can be transplanted. When someone else’s organ is moved to your body, it becomes a part of you, that is, you. This is all illusion, all delusion. In fact, you really observe and experience to see, which thing you think is “I”, you go to see. Then you will find that neither is true, neither of which is “I”, you know? So all dharmas have no self, that is, there is no “I”, there is no “I” in any dharma, there is no such entity that can be called “I”, you know? We have always thought that there is an “I” entity that can speak, chat, do things, eat, and sleep, but this is not true, so Buddhism says “no self”. In fact, our various troubles are fundamentally grasping for “I”. The so-called “collection” is the pursuit of satisfying the various needs of “I”. Well, the Dharma seal of this Buddhist teaching is the Dharma of Enlightenment. Then the method of enlightenment is that you have to understand that there is no “I” to be enlightened, and having an “I” is confusion. You have to know that there is no self in all dharmas.
The tranquility of Nirvana means that when you cultivate the cause and effect beyond this world, you will be liberated in the end. The state of liberation is called Nirvana. Silence is an adjective, ji means no sound, quiet means quiet. Then Nirvana is a state of tranquility, but this state is not in the Three Realms. So don’t think that there is a state where you can think about Nirvana, you know? But do you think that Nirvana is cessation? He also said that there is Nirvana. The so-called silence of Nirvana cannot be described in words. “Eliminate all the pain of life and death, do nothing for peace and happiness”, in this way you have attained the peaceful Nirvana, that is, the silence of Nirvana. Anything that conforms to these three principles, that is, the Three Dharma Seals, is the Buddha’s Dharma, which is like the world’s “seal” to prove it, so it is called “Dharma Seal”. This is because not only the Buddha preached the Dharma, but also many of the Buddha’s disciples, as well as many other Bodhisattvas, and even heretics, they all preached the Dharma. Any Dharma that conforms to the Three Dharma Seals can be said to be a Dharma that can make people awaken, and then it is in accordance with the Buddha Dharma.
Then all Hinayana scriptures, the Hinayana scriptures refer to the system of our “Agama Sutra”, which aims at liberation. They are called Hinayana scriptures. Then the Mahayana scriptures use the “one reality seal” to confirm that it is the Mahayana teaching of righteousness. I won’t repeat this again. Everyone knows that it’s good to have the so-called seal of reality, so this is a Mahayana statement. But the truth seal of the Mahayana is actually the unity of the three dharma seals. The three dharma seals are: “All actions are impermanent, all dharmas have no self, and Nirvana is peaceful.” It is a seal of truth.
3.5 Issue centrifugal
original:
1.5. Issue centrifugal
Leaving from (terms) from life and death to pass into Nirvana. The fifth of the Huayan Sutra says: “Tune all living beings, so that they can finally leave.” Practice all Bodhisattva ways.” Buddha Land commented five times: “The one who speaks out of renunciation is Nirvana.”
explain:
Okay, so after we have read and contemplated the basic knowledge of Buddhism, if you want to realize liberation in the end, you have to give up renunciation. Because we said earlier why there is reincarnation, it is because the heart does not leave, and there are all kinds of afflictions in the heart, such as greed, anger, and ignorance, then you are accumulating suffering and suffering, which are the two holy truths of the origin of suffering. So now you want to eliminate suffering, practice the way to eliminate suffering, then you want to get rid of all kinds of afflictions. Then this kind of detachment from all kinds of troubles is also called “renunciation of life and death”, that is, I don’t want to reincarnate in life and death, and if I don’t want to be reborn, there will be no more death. It is called “renunciation of life and death.” “Entering Nirvana”, the identification of Nirvana is the liberation of Nirvana with the elimination of afflictions. So sending out this kind of heart is called giving up renunciation. Well, here are some sayings that renunciation means leaving the world, all kinds of attachments, and all kinds of “causes” that once made us suffer in the midst of suffering and could not eliminate all suffering, that is, our afflictions. Make up your mind to get rid of these afflictions, then this is called renunciation .
4. Basic fumigation
4.1 Precepts
4.1.1 Taking refuge
original:
- Basic fumigation
2.1. Precepts
2.1.1. Taking refuge
The Three Refuges The Three Refuges also belong to the precepts, and are also called the Three Refuges and the Three Refuges Precepts:
1. Take refuge in the Buddha Take refuge in the Buddha treasure and become a teacher.
2. Take refuge in the law and take refuge in the treasure of the law as medicine.
Three, take refuge in the Sangha Take refuge in the Sangha and become teachers and friends.
Accepting the Three Refuges is called the Three Refuges.
explain:
Then, after having these basic listening and thinking, and after giving up renunciation, we can start to practice. From the basic training, we start to practice and walk on the path of Buddhism. Then our afflictions are created by our minds. Our hearts are greedy and attached to various states, and greed and hatred arise when encountering states. It is our heart that thinks there is a “I”, and in the confusion, we think that there is a “I”, then we will be attached to the existence of the self, attached to “I, mine” and various things, and attached to my enjoyment. Then you understand what confusion is, and in turn you know how to get rid of all kinds of confusion, which is the so-called renunciation. Then give up renunciation and start practicing.
So in practice, the first step is to observe the precepts. Then we said earlier that there are three treasures, “Buddha, Dharma, and Sangha”. Well, first of all, the most fundamental thing is the precepts we must uphold as disciples of the Buddha, which is the “Three Refuge Precepts”. To “take refuge in the Buddha” is to take refuge in the treasure of Buddha as our teacher. Our original teacher is Shakyamuni Buddha, the supreme enlightened being. This is the treasure of Buddha. “Refuge to the Dharma” is based on the four teachings of the Buddha, the Four Noble Truths, the Three Dharma Seals, the Five Precepts and Ten Goodness, and the Thirty-seven Ways. It is a Dharma medicine. What is legal medicine? It is the method that can cure all kinds of greed, hatred and ignorance, and let us be free. This is the Dharma medicine. We must take refuge in the Dharma taught by the Buddha as the Dharma treasure. It is necessary to practice according to the treasure of the law. “Taking refuge in the Sangha as a teacher and friend”, the Sangha, who meets the first two conditions, that is, takes refuge in the Buddha and Dharma, and then practices according to this Dharma, then belongs to the Sangha. Of course, this is a bit general. Generally speaking, the Sangha refers to the monks who point out the family. Generally speaking, the monks who have become monks and received the monkhood can be called monks. But the Sangha does not refer to a single person, but to a Sangha composed of more than four people. Because Buddhism depends on the Sangha to pass on and promote it, it is called Sangha. Then you should take refuge in the Sangha as your teacher and friend. As for practitioners who have not become monks, we call them the disciples of the Four Groups, but if a person has renunciated and has broken the self-view, we know that breaking the self-view is the first fruition, so those who are above the first fruition People belong to the treasure of “Shengyi Monk”, you know? That is, regardless of whether you are a monk or a monk at home, people who are above the first fruition belong to the category of the supreme righteous Sangha, and even if it is a person, as long as they are above the first fruition, they are established as the Sangha, because people above the first fruition are enlightened people who hold the holy law . As for the enlightened Bodhisattva, of course it also belongs to the Sangha. “Accepting the three refuges is called the three refuges precepts.” It can be said that on the path of Buddhist practice, whether or not your superior merits and virtues can arise depends on whether you have taken refuge in your heart or not, and on your having the precepts for refuge. Once you take refuge, you can be considered a Buddhist practitioner. You have to take refuge in the Buddha, the Dharma, and the Sangha. As for taking refuge in Buddha, you must know that you can no longer take refuge in those heavenly demons and heretics. You can learn all kinds of worldly knowledge, but you must know that Buddha is the highest. This is very important, because many people learn everything, both Buddhism and Taoism, and then they can’t tell which is high, which is low, which is right, and which is wrong. He said that Buddhism and Taoism are the same. Not very agree. That is to say, the Buddha is the highest, the most perfect, the supreme wise man, and my only refuge. This view must be established in my heart and held as a precept. This is taking refuge in Buddha. Others equate God with Buddha and so on, from the perspective of Buddhism’s Three Refugees
4.1.2 The five precepts, the precept of renunciation, the precept of abstaining from sexual intercourse, and the precept of benefiting sentient beings
original:
2.1.2. The Five Precepts
The five precepts (terms) one is the precept of not killing living things, and not killing living things. The second is the precept of not stealing, neither taking nor giving. The three precepts of not committing sexual misconduct are not to offend the guards. Fourth, the precept against lying is not to speak without truth. Fifth, do not drink alcohol, do not drink alcohol. These five are held by lay people, men are called Upasaka, and women are called Upasika.
2.1.3. Renunciation
stay on guard
2.1.4. Abstaining from sexual intercourse
cut off lust
2.1.5. The precept of benefiting sentient beings
Beneficial to sentient beings, can help sentient beings to follow the law, and equally distribute innocent work; mature sentient beings. It also says: Precepts for the benefit of sentient beings: disregarding one’s own pleasure, doing whatever one can, leading one to enter the Three Vehicles, giving up the suffering of life and death, and realizing the bliss of Nirvana.
explain:
The second is that we, as lay Buddhists, must observe the five precepts, which are the upasaka precepts. Then the five precepts are to protect our body and mind from impure behaviors. We say that keeping the precepts is called “protecting the way”, and “protecting” for protection. To protect the “Tao”, what kind of “Tao” should we protect? Didn’t we just say that the accumulation of suffering destroys the Tao? It is to protect our “path to the cessation of suffering”. To protect our hearts and keep walking on the road of eliminating suffering, so as not to fall off halfway, then this is called keeping precepts.
Well, among the five precepts, the first one is not to kill. When we say not to kill sentient beings here, we mean not to kill on purpose.
The second is not to steal, that is, “not to take nor to give”, that is, not to take what others do not give.
The third is not to commit adultery is “not to have a guard.” Not to commit adultery means that someone who is guarded, this man and woman, to violate him is called adultery. This is called not committing crimes against the caretaker.
The fourth is not to lie. Not to lie means not to speak “untrue words”, that is, not to tell lies,
The fifth is not to drink alcohol. Not drinking alcohol here is a precept, because after drinking, many people become unconscious and easy to mess around. Then the first four precepts belong to sexual precepts. What is a sex ring? That is to say, it belongs to our nature, and it is a precept that must be kept to maintain truth and purity, and it is a precept that should be kept voluntarily without waiting for the Buddha to speak. The precepts are to prevent us from violating the previous four precepts, preventing us from drinking alcohol and making our minds sober, and then doing various negligent behaviors. Then these five precepts are the precepts that lay people must keep.
Then I said here that there is a “precept for renunciation”, so when it comes to really giving up renunciation, you have to hold renunciation as a precept, that is to say, sometimes we finally initiate renunciation due to mature karma. After being busy in the world, we forgot “renunciation”, that is, when we sent out renunciation at that time, we did not take renunciation as a precept, so we should take it as a precept and put it in our hearts. When your mind is facing the situation and you feel that I am going to be attached again, clinging to all kinds of worldly things, and forgetting about renunciation, then it means that you have violated the precept of renunciation. This is just to put it simply.
Then the “precept against sexual intercourse”, as a person who wants to be liberated, you must observe the “precept against sexual intercourse”. If you don’t seek liberation, you just want to break my view and open up wisdom, then you just need to observe the five precepts of not engaging in sexual misconduct, and you don’t need to keep the precept of abstaining from sexual misconduct. Because if you want to realize liberation, you must cut off your afflictions. If you want to cut off your afflictions, then it is impossible to keep lusting. This is very important, the three fruits will cut off lust, not to mention the four fruits.
Then the “precept of benefiting sentient beings” is the precept of the Mahayana Bodhisattva, and “benefiting sentient beings” is a Mahayana person who arouses bodhicitta. He not only considers his own liberation, but also considers the liberation of all living beings. Then he must be able to help everyone All living beings gain happiness, help all living beings alleviate afflictions, guide all beings toward liberation, and do all kinds of things that benefit all beings.
4.1.3 Meditation practice
original:
2.2. Meditation practice
2.2.1. Guidance for beginners to learn meditation by themselves
Instructions for Beginners to Learn to Meditate by themselves
——Master Zhiguang October 2019
Those who don’t have time to take long vacations to retreat and concentrate on practicing Dharma can set up meditation lessons in this way and practice in three stages. Those who have never meditated can find the seven-branch sitting method on the Internet before meditating. Although the sitting posture is not important, a good sitting posture can help the body not get tired after sitting for a long time, and it is easy to ventilate the Qi channels.
The first two weeks
Meditate at least three times a day, at least 20 minutes each time, count your breaths from one to ten, and listen to the sound of your breath rubbing against your nasal cavity. After being stable, change the length of breathing before and after meditation. It is required to become deeper and longer. The longer the better, the more comfortable. At first, the feet will be sore. After half a month, after sitting for 20 minutes, the feet will not hurt. It is normal to feel pain when sitting down. During this period, any realms of likes and dislikes are seen as illusions and ignored.
second stage one month
After sitting for 20 minutes after half a month in the first stage, the feet will hurt and the qi will not be enough. The first stage is not heated enough. You must repeat the first stage. At least 45 minutes each time, first count the breaths from one to ten, and then change to silent counting after five laps without turmoil. Only look at the thickness of the front and back breaths, and ask for it to be thinner, the thinner the more concentrated, and finally to be so thin that you don’t know your body. After one month, it is normal for the feet to be pain-free within half an hour, but it is normal to feel pain when sitting down. During this period, if you see any good state, you will regard it as a state of obsession, and quickly return to the meditation on the thinning of the breath.
third stage three months
After sitting for 45 minutes in the second stage one month later, if the feet hurt, then the qi is insufficient and the second stage fails. Repeat the second stage. If the feet do not hurt, the qi is enough to enter the third stage: meditate at least once a day, at least one hour at a time , don’t count your breath, just look at the hot and cold among people. Observing exhalation heat and inhaling cold, it is required to observe the heat and cold for ten minutes. If you forget the heat and cold, take three deep breaths and count for ten minutes. Observation becomes thinner and requires the final fineness until the heart clearly knows that the breath has stopped.
After the third stage is completed, it is best to ask the teacher to bring in the one, two, three, and four jhanas in the current order.
explain:
Here is a passage of meditation practice, which is the focus of basic training. The passage posted here was sent to me by Master Zhiguang in October 2019. That is to say, this passage is used to help those who do not have time to attend meditation classes, but he has time to meditate at home. Then they can practice meditation according to this paragraph. This paragraph of text was written by Master Zhiguang himself, I just copied it. Therefore, this is the Dharma offering of Master Zhiguang, and everyone should be grateful to Master Zhiguang. He said that those who don’t have time to take a long vacation to retreat and concentrate on practicing Dharma can set up meditation lessons in this way, which can be divided into three stages. “Although the sitting posture is not important, a good sitting posture can help the body not get tired after sitting for a long time, and it is easy to open the Qi channels.” Our Buddhism never talks about opening the Qi channels, but there is such a thing as the Qi channels, but you are not required to deliberately open the Qi channels , but after sitting for a long time, the Qi channels will naturally open. But sit in relatively shallow meditation, not too deep meditation, for example, just do the second meditation, or do both the first and second meditations. Then he said that in the first stage, “meditate at least three times a day, at least 20 minutes each time”, then, first count the breaths, from one to ten, and when counting, listen to the “wind sound of breath rubbing in the nasal cavity”. This is very subtle, because the sound from the nose is very soft. When you want to count your breaths, your ears should listen quietly at the same time, quietly listening to the sound of your breath. “It is required that there be no chaos in ten circles”, what is it that there is no chaos in ten circles? It means counting breaths from one to ten, which is one circle, and then dozens of circles are “counting from one to ten”, then it is counting to one hundred. If the number is messed up, start counting again from the beginning, you know? If you mess up, count wrong, or forget to count, you have to start over from the beginning. After you are not chaotic, you count from one to ten, dozens of laps means counting a hundred breaths, without counting mistakes or random numbers, and then you can quietly observe the “length” of the front and back breaths. No need to count, just watch the breath quietly, watching is watching. The “seeing” here is not seeing with the eyes, but seeing with the consciousness, that is, knowing it naturally in the heart. Look at the front and back breathing, the front and back breathing means the length of the previous breath and the current breath. Here it is said to require “deeper and longer”, that is to say, your current breath should be deeper and longer than the last one, and the deeper, thinner and longer the better, the deeper and longer the more comfortable it will be. At the beginning, there may be foot pain and sore feet. “After half a month, I need to be able to sit for 20 minutes and my feet will not hurt.” See if you ask for that foot to not hurt after 20 minutes. “It is normal to feel pain when sitting down.” That is to say, After you have practiced this method for half a month, if you sit for 20 minutes, your feet will not Feel the pain, do it like this. Then, if you feel pain in your feet, this is normal. After you come out of meditation, it is normal. That is to say, after you come out of meditation, it is normal for your legs to feel pain at this time. “If you see any likes and dislikes during the period, treat them as illusions and ignore them.” That is to say, when we are practicing meditation, if there is anything other than your breathing, whether it is good or bad, such as what you see Realms, lights, Bodhisattvas, or hearing various sounds, or the sense of air in the body, getting bigger, smaller, spinning, empty, etc., all the realms or feelings should be regarded as hallucinations and fantasies. Tail just focuses on breathing. This is the first stage, two weeks of repair.
The second stage is one month. The first stage here is to sit for 20 minutes after half a month. If the feet hurt, the Qi will be insufficient. Then the first stage is not heated enough, and the first stage must be repeated until the feet are no longer painful. until. “If there is no pain in the feet, the qi is enough to enter the second stage.” That is to say, you have to sit for 20 minutes in the first stage, and your feet don’t hurt all the time. Only in this way can you enter the second stage of this practice. Then in the second stage, you have to sit at least twice a day. You see, you have to sit at least three times a day, and each time is at least 20 minutes. At least, it doesn’t mean that only 20 minutes is enough, in fact, the longer you are, the better. For the second stage here, it takes at least 45 minutes each time. See, at least 45 minutes each time, but it is certainly better if you can sit for an hour. “First count the breath from one to ten, and be able to do five laps without chaos”, that is to count to fifty, you know. From one to ten, five circles are not chaotic, and after counting to fifty, you don’t need to count, just quietly, just look at the “thickness” of breathing in front and back, and look at the “length” of breathing in front of you , the second stage is to look at the thickness of the breath. Then you can see, the thickness of the previous breath has become thinner now, and he asked this breath to become thinner and thinner. Watching this quietly, the more careful the mind, the more concentrated it will be. “In the end, you have to be so detailed that you don’t know the body”, that is, you don’t know the existence of the body, so you have to practice like this, at least 45 minutes, and then, from looking at the length of the breath, to looking at the thickness of the front and back breaths , asking for this breath to become thinner and thinner until finally it becomes so thin that the body is not aware of it. In fact, those who do not know the body are likely to be above the third jhana, at least above the third jhana, or to the fourth jhana. “After one month, you need to be able to have no pain in your feet for half an hour.” This is the second stage of your situation. You need to practice for a month, and you can sit for half an hour without pain in your feet. But it’s normal for your feet to hurt when you sit down. “During the period, any state of likes and dislikes should be regarded as a state of confusion, and quickly return to the breath”, you see here again, that is, when you are meditating, any state, whether it is a good state or a bad state, is regarded as a state of obsession. Your mind is fascinated and has gone to another realm. You should quickly return your attention to the matter of observing the breath, and observe the matter of the thinning of the breath. This is the second stage.
The third stage is one month later, the previous second stage is one month, and the previous first stage is two weeks, which means one and a half months have passed. The third stage here is sitting for three months. He said the second stage, “After sitting for 45 minutes after one month, if the feet hurt and the Qi is insufficient, then the second stage will fail, and the second stage must be repeated. If the feet do not hurt, the Qi will enter the third stage”, then it is In other words, if your feet hurt after less than half an hour of meditation, then you have failed the second stage. You have to repeat the second paragraph. The second stage is to continue to observe the thickness of the breath, observe and observe all the time. It’s getting thinner and thinner. You have to observe like this all the time, until you can sit for 45 minutes, and your feet don’t hurt anymore. After sitting here for 45 minutes, your feet don’t hurt anymore. It doesn’t matter if it’s single or double, as long as you sit cross-legged, that’s fine. Just now someone asked whether it was single cross or double cross. If it doesn’t hurt, then it is considered as a pass in the second stage. If you fail, you have to continue to practice the second stage. If you have no pain in your feet for 45 minutes, then your qi, in fact, refers to energy. The accumulated energy is enough, and you can enter the third stage . Then the third stage is to play at least one game every day. You can see that the front is three seats a day, the second stage is two seats a day, but the time has to be extended to 45 minutes, and the third stage is at least one seat a day, but at least one seat takes an hour. Meditate once a day. At this time, you don’t count your breaths, but only look at the heat and cold in people. Minutes, did not forget hot and cold ah. If you forget the heat and cold, take three deep breaths and restart the timer for ten minutes. That is to say, you have to pay special attention to the coldness and heat of the breath in this person, and you have not forgotten it, and you have not forgotten its heat or coldness. If you find that you don’t know the heat or cold, or you forgot to read it, then take three deep breaths and restart the timer for ten minutes. If you don’t forget this way, you can achieve ten minutes without forgetting to watch the heat and cold, and you can watch the breath become thinner instead, see? If you don’t forget it, watch your breath become thinner. If you forget it, you have to go back and watch the heat and cold for ten minutes, see if you see it. He said that the prerequisite for you to observe the thinning is that you can not forget to observe the heat and cold during the whole ten minutes. Fine. If there is no problem with this, at the end, the observation becomes thinner, “In the end, you have to be thin enough to know clearly that the breath has stopped”, in fact, it is so thin that it no longer exists, you know? That is to observe that the breath becomes thinner and thinner to the point where it disappears. This is actually the fourth dhyana. see this request ah. Then, if you observe heat and cold for ten minutes before, if you have been contemplating steadily, you may reach the third jhana, but he requires you to stay in the state of knowing heat and cold, and you can’t fall. It takes ten minutes without falling. Qualified to observe the thinning of the breath, and go to the fourth meditation in this way. Then sitting like this requires one hour, that is to say, you have to be in the third jhana for the first ten minutes, and you can go to the fourth jhana for the next fifty minutes. If you fall down, you have to observe the third jhana for ten minutes, and then observe the narrowing down to the fourth jhana, like this.
And it will take at least three months for the third stage to be repaired. Then, after you have cultivated this, you can go to the teacher for advice, and bring it into one, two, three, and four meditations now, so as to clarify the level of meditation. That is to participate in the “Road to Dinghui” Zen Seven, which is guided by Master Zhiguang.
4.2 Mindfulness practice
4.2.1 Mindfulness, awareness, body and mind
original:
2.3. Mindfulness practice
2.3.1. Mindfulness and understanding of body and mind
Mindfulness (term) One of the Noble Eightfold Paths. Separate from evil and think about the reality of the law. Awakening of Faith said: “If the mind is scattered, it should be captured and lived in righteous thoughts.” . It is also the mental state that makes the mind scattered and cannot clearly remember the object. Consciousness Six said: “Missing mindfulness, not being able to clearly remember the object is the nature, and it can hinder righteous thoughts and scatter and rely on it as karma.”
Abhidhamma: Ignorance
For those who do not know correctly, afflictions correspond to wisdom as the body. From this wisdom, they arise from not knowing body, speech, mind and deeds correctly, and destroying what they rely on as karma. Those who do not know the body, speech, and mind, say that they do not observe things correctly, and they do not know what should be done and what should not be done.
- Knowledge
- live know
- Sit and know
- lie down
explain:
Well, after we have practiced meditation, we have observed the precepts and practiced meditation before, so what we need to practice in our life, or in our activities, is right mindfulness! That is, our righteous thoughts can run through the audience, so “righteous thoughts” refers to “right thoughts, correct knowledge, physical and mental actions”. When we talk about “four mindfulness”, the first thing we usually need to practice is to hold “body mindfulness” when the body is moving, when the body is walking, standing, sitting and lying down, that is to know the state of our body and mind. Behavior. Then “righteous mindfulness” is a Buddhist term, one of the Noble Eightfold Paths, which means “the reality of mindfulness of the Dharma while separating from evil”, that is to say, don’t use concepts that are not in line with Buddhism, such as greed, hatred, and ignorance, no To distinguish the nature of these dharmas with this concept, or concept, which is not in line with Buddhism, should actually be called “view ground”, which is to distinguish the reality of dharma. He said that “The Awakening of Faith” said that the “Awakening of Faith” here refers to “The Theory of Awakening Faith in Mahayana”. “If the mind is scattered, we should gather it and live in righteous thoughts”, that is, if our mind is scattered and wandering around, we should take it back. Well, here are some other people’s explanations, which are called “reciprocating the phase into the reality, which is called righteous mindfulness.” This is a Mahayana saying.
“Let the mind be distracted, and it is impossible to understand the object…”, here I give a negative example, which is the opposite of righteous thoughts, which is called loss of mind. Can’t remember clearly”, that is, he doesn’t remember what he did, he can’t remember clearly. “Missing mind, not being able to clearly remember the object is nature”, if he can’t clearly remember what he did just now, then “it can hinder righteous thoughts, and scattered objects are karma”. That is to say, our scatteredness has a very obvious characteristic, that is to say, there is a very obvious characteristic of lack of righteous thoughts, that is, what he did just now, he can’t remember, or he can’t remember clearly, or remember very vaguely. This is amnesia. As for our righteous thoughts, that is to say, we must first observe the real nature of these dharmas with the concept or view of Buddhism. Then the second is to be able to clearly remember the current physical and mental behaviors. Ming means to understand the meaning of clarity, and memorization means to know the meaning of memory. Do it like this.
Then in the “Abhidhamma”, it is said that there is something called “having clear knowledge”. Our righteous thoughts and clear understanding are often indistinguishable. Then the so-called correct knowledge refers to “the person who observes and walks. He can start from the simple choice of the law. Even Vipasana. He can also generate the superior wisdom here. Turn into the top grade, the superior, and the ultimate. It can be perfect and perfect. The name is a tool. Righteousness.” Then, when we say that there is righteousness, we must clearly remember it. Well, knowing clearly means to make a simple choice based on the Dharma, that is, you have to make a choice, and make a choice according to the Dharma, and choose your current behavior. “Even Vipasana” refers to practicing insight, and in the end you will be able to consummate wisdom. Well, this is called having clear knowledge.
So now we say that the opposite of righteous thoughts and clear understanding is not clear awareness. Here the unrighteous knowledge is “afflictions correspond to wisdom as the body”. That is to say, his wisdom consciousness, what he produces is the affliction wisdom corresponding to the affliction, or some people call it evil wisdom, etc. Then, “from this wisdom, one does not know body, speech, mind and actions”, such as greed and anger, all of which are called “not knowing body, speech, mind and actions”. “Destruction of what one depends on is a karma”, “Those who do not know the body, speech, mind, and actions, say that they do not observe correctly when they come and go.” For example, when it comes to our eyes, ears, nose, tongue, body and mind, these things of coming and going are not observed with righteous thoughts. Ah, it is observed with the mind of loss of mind, the mind of distraction, and the mind of affliction. Then, “because he didn’t know what he should do and shouldn’t do, he caused a lot of damage”, that is, he couldn’t keep up with the precepts at that time, because he didn’t know what he was doing, you know? Then he will not be able to uphold the renunciation precept, nor will he be able to uphold the four mindfulness. That is to say, he doesn’t “know” at all what he should do and what he shouldn’t do. Naturally, he will do many things that destroy crimes. This is not clear knowledge. That is to say, we can walk on the path of practice only after we have righteous thoughts. Having righteous thoughts and clear awareness will allow us to practice and uphold the Dharma while walking, standing, sitting and lying down. This refers to the practice of mindfulness.
4.3 Accumulation of resources
4.3.1 Bless Buddha
original:
2.4. Fund accumulation
2.4.1. Bless Buddha
Worship the Buddhas and worship the Buddhas. There are three meanings of worshiping Buddha:
1. Pay the utmost respect to the Buddha;
2. The expression has a heart of wishing for the virtuous and holy;
3. Worship the Buddha that is inherent in one’s mind.
There are four benefits of worshiping Buddha:
1. Eliminate arrogance, that is, eliminate the heart of arrogance;
2. Increase blessings and increase merit;
3. Generate wisdom and inspire wisdom;
Fourth, eliminate karma, eliminate the karma of previous lives.
- worship at home
- Shrine worship
explain:
As for accumulating merits, there are so-called worshiping Buddha, confession, making offerings, giving, and dedicating merits and virtues, etc.
Well, bless Buddha. It is what we mentioned earlier to take refuge in the Three Jewels. As for taking refuge in the Triple Gem, we must constantly strengthen our resolve to take refuge in the Triple Gem. At the same time, we need to practice generosity and support, and accumulate merits for the practice of liberation, so worshiping Buddha is a way of offering, you know? It is also a practice of taking refuge, and it is also a convenient way to praise the Buddha. Therefore, it has both the meaning of taking refuge and the meaning of cultivating merits. So worshiping Buddha is not only to pay respect to Buddha, but also to express “the heart of wishing the virtuous and holy”.
And thirdly, “worshiping the Buddha inherent in our minds” means that we hope that we can realize the wisdom inherent in our minds. Buddha means enlightenment.
There are four benefits of worshiping Buddha. One is to eliminate arrogance, which means “eliminating the heart of arrogance”. Many people are arrogant, so they should take Buddha as their teacher, guide them, and take them as their refuge. Let us worship Buddha to eliminate our arrogance.
The second is to increase blessings, increase blessings. Every one of us who studies Buddhism and believes in Buddhism, then he will have the merit of believing in Buddhism, he will be able to encounter Buddhism, he will be able to practice Buddhism, then he will be able to realize liberation in the future, all these are blessings Germany. So grow your fortune.
The third is to generate wisdom, that is, to “inspire wisdom”. Because of the Buddha, we said in the online class earlier, in the lesson of “Zhong Agan. Distinguishing the Dharma Sutra”, that Dajiayanyan said in the sutra that the Buddha is the Dharma, the eye, the wisdom, and all the meanings, etc. . It is the Buddha, you have worshiped the Buddha, because the Buddha represents enlightenment, wisdom, and the eyes of humans and heaven. Then taking refuge and worshiping Buddha can inspire our wisdom, so it is said here that it can generate wisdom.
The fourth is to eliminate karma. Eliminating karma refers to “eliminating karma from previous lives”. The karma mentioned above is the so-called karma, karma, and karma. The so-called karma is actually our troubles. Our troubles are like dark clouds, blocking our wisdom. Then we can eliminate our troubles and karma when we worship Buddha, which is also the accumulation of merit.
Then, when it comes to worshiping Buddha, we say that we can worship at home by ourselves, or in temples, or in holy places. So when you worship at home, you can just imagine yourself, or visualize the Buddha in front of you, and worship by yourself. This is okay. Going to temples and holy places to worship is also very good. Well, you should practice this by yourself, experience it yourself.
4.3.2 Confession
original:
2.4.2. Confession
Confession Confession is to reveal the old evils done in the past, and repentance is to swear not to do it again after knowing the mistakes.
Returning to the heart and repenting (term) turning back to nausea and revealing past mistakes to kindness and repenting.
- self confession
- Confession
The Great Repentance of the Eighty-eight Buddhas (full text)
Great compassion and great compassion for all sentient beings, great joy and great almsgiving with knowledge, love the light to be self-reliant, everyone sincerely takes refuge in the ritual of life.
Namo takes refuge in all the Buddhas in the ten directions to the end of the empty world
Namo takes refuge in all the respected dharmas in the ten directions to the end of the void
Namo takes refuge in all the sages and sages in the world of the ten directions
Namo Tathagata, worthy of offerings, right and omniscient, full of knowledge and conduct, well-dead in the world, unsurpassed, mastering husband, teacher of heaven and man, Buddha, world-honored Namo Universal Light Buddha, Namo Universal Brightness Buddha, Namo Universal Purity Buddha, Namo Tamaraba Sandalwood Buddha, Namo Sandalwood Light Buddha, Namo Mani Banner Buddha, Namo Huanxi Zang Mani Baoji Buddha, Namo Great Vigorous Buddha, Namo Mani Banner Light Buddha, Namo Wisdom Torch Buddha, Namo Haide Bright Buddha, Namo Vajra Strong and Universal Golden Light Buddha, Namo Great Strength, Diligence and Bravery Buddha, Namo Light Buddha of Great Compassion, Namo King Buddha of Compassion, Namo Compassionate Tibetan Buddha, Nanmo Zhuangtan Grotto Zhuangyansheng Buddha, Nanmo Xianshou Buddha, Nanmo Goodwill Buddha, Nanmo Guangzhuang Adorned King Buddha, Nanmo Jinhuaguang Buddha, Nanmo Baogai Zhaokong Free Power King Buddha, Nanmo Void Baohua Light Buddha, Namo Lazuli Adorned King Buddha, Namo Universal Appearance Body Light Buddha, Namo Unmoving Wisdom Light Buddha, Namo Subduing All Demon King Buddha, Namo Cai Guangming Buddha, Namo Wisdom Supreme Buddha, Namo Maitreya Immortal Light Buddha, Namo Good Silence Moon Sound Miaozun Zhiwang Buddha, Namo Pure Light Buddha, Namo Dragon Seed Supreme King Buddha, Namo Sun and Moon Light Buddha, Namo Sun and Moon Pearl Light Buddha, Namo Wisdom Banner Victorious King Buddha, Namo Lion Roaring Free Power King Buddha, Namo Miaoyinsheng Buddha, Namo Everlasting Light Banner Buddha, Namo Avalokitesvara Lamp Buddha, Namo Huiwei Lamp King Buddha, Namo No Victory King Buddha, Namo Sumeru Light Buddha, Namo Mana Huaguang Buddha, Namo Youtan Boluohua Susheng King Buddha, Namo Great Wisdom King Buddha, Namo Ayapi Huanxi Light Buddha, Namo Infinite Sound King Buddha, Namo Caiguang Buddha, Namo Golden Sea Light Buddha, Namo Mountain and Sea Wisdom and Freeness Tongwang Buddha, Namo Datong Guangfo Buddha, Namo All Dharma Changman King Buddha, Namo Sakyamuni Buddha, Namo Vajra Indestructible Buddha, Namo Precious Light Buddha, Namo Dragon King Buddha, Namo Jingjinjun Buddha, Namo Jingjinxi Buddha, Namo Precious Fire Buddha, Namo Precious Moonlight Buddha, Namo Presentless Foolish Buddha, Namo Precious Moon Buddha, Namo Wugou Buddha, Namo Li Dirty Buddha, Namo Yongshi Buddha, Namo Pure Buddha, Namo Pure Buddha, Namo Saruna Buddha, Namo Water Sky Buddha, Namo Jiande Buddha, Namo Sandalwood Merit Buddha, Namo Infinite Light Buddha, Namo Light De Buddha, Namo Wuyou De Buddha, Namo Narayan Buddha, Namo Gongdehua Buddha, Namo Lotus Flower Light Game Supernatural Power Buddha, Namo Caigongde Buddha, Namo Virtue Buddha, Namo Good Name Gongde Buddha, Nanwu Hongyan Emperor Zhuangwang Buddha, Nanwu Shanyoubu Gongde Buddha, Nanwu Fighting Victory Buddha, Nanwu Shanyoubu Buddha, Nanwu Zhouza Majestic Gongde Buddha, Nanwu Baohua Youbu Buddha, Nanwu Baolian Huashan Living in the Sala Tree King Buddha, Amitabha Buddha hiding in the South Lawless Realm,
In all the worlds like this, the Buddhas, World-Honored Ones, will always live in the world. All the world-honored ones, please be kind to me. If I am in this life, if I was in a previous life, I have committed all kinds of sins since birth and death without beginning. If you do it yourself, if you teach others to do it, you will be happy when you see it. It’s like a pagoda, like a monk, like a monk from all directions. If you take it yourself, if you teach others to take it, you will be happy when you see it. Five uninterrupted crimes, if you do it yourself, if you teach others to do it, rejoice when you see it done. Ten unwholesome ways, if you do it yourself, if you teach others to do it, you will rejoice when you see it done. The crimes committed may be concealed or not concealed. Should fall into hell, evil spirits and beasts, other evil destinies, border lands, lowly places, and scornful chariots, and so on. All the sins and obstacles I have done are now repented. Now all the Buddhas, World Honored Ones, should realize and know me, and should remember me. Before the Buddhas, World Honored Ones, I said this: If I am in this life, then I am in the rest of my life. He has practiced almsgiving or kept the precepts, and even gave uncooked food to animals. Or practice pure conduct, all the roots of goodness, achieve all beings; all roots of goodness, practice Bodhi; all roots of goodness, and supreme wisdom; all roots of goodness, gather together, check and count. Dedicated to all, Anuttara-samyak-sambodhi, just like the past, future, and present Buddhas, I will also dedicate to them. All sins are repented, and all blessings are rejoiced. And ask for the Buddha’s merits and virtues, and wish to become unsurpassed wisdom. The past, present, and present Buddhas are the most superior among all living beings. The sea of immeasurable merits and virtues, I take refuge today.
In all the worlds of the ten directions, all people and teachers of the three times, I, with my pure body, speech and mind, will do everything without leaving a trace.
The power of Samantabhadra’s deeds and vows is universally manifested in front of all Tathagatas, reappearing in the body of Shachen, and paying homage to Shachen Buddha one by one.
There are as many buddhas as there are dust in a mote of dust, and in assemblies of Bodhisattvas everywhere, the same is true for the dust of endless dharma realms. I firmly believe that all Buddhas are filled.
Each of them used all the seas of voices to spread out endless wonderful words, throughout all future kalpas, praising the Buddha’s sea of profound merits and virtues.
With all the most excellent and wonderful flower garlands, music, incense and umbrella covers, such as the most excellent and adorned accessories, I will make offerings to the Tathagata.
The best clothes, the best incense, the powdered incense, burning incense and lamps and candles, all of them are like wonderful high gatherings, and I will make offerings to the Tathagata.
With the mind of vastness and superiority, I firmly believe that all the Buddhas of the three times, all with the power of Samantabhadra, make universal offerings to the Tathagata.
All the evil karma I have done in the past were all born from beginningless greed, anger, and ignorance, and were born from body, speech, and mind. I now repent of everything.
All living beings in the ten directions, those who have learned and those who have not learned in the two vehicles, all Tathagatas and Bodhisattvas, rejoice with all their merits and virtues.
All the lamps of the world in the ten directions, those who first achieved Bodhi, I beseech you all now, to turn the wheel of the supremely wondrous *Dharma*.
If all the Buddhas wish to show Nirvana, I sincerely urge them, only wishing to live in the world for a long time, benefiting all sentient beings.
All the praises and blessings are offered, and the Buddha is asked to live in the world and turn the wheel of the Dharma, repent with joy and repent all good roots, and return to all living beings and the Buddha’s way.
I wish to use this merit to dedicate to the supreme true dharma realm, the nature of Buddhism and the Sangha, and the integration of the two truths into the samadhi.
Such is the sea of immeasurable merits and virtues, and I will dedicate them all now. All sentient beings, in body, speech and mind, see and slander my Dharma, etc.
In this way, all kinds of karmic obstacles will be wiped out without a trace, and the wisdom of thoughts and thoughts will permeate the Dharma Realm, and the breadth of sentient beings will not retreat.
Until the end of the empty world, the end of sentient beings and karmic afflictions, the four dharmas are so vast and boundless, and I hope that the same is true for my devotion today.
Namo Daxing Puxian Bodhisattva
Namo Daxing Puxian Bodhisattva
Namo Daxing Puxian Bodhisattva
- practice confession
- Vajrasattva Hundred-Syllable Mantra
Vajrasattva Mantra: Om Panza Satva Hum
Full Mantra: Om Banza Satzu Samaya Ma Nubala Ya Banza Satzu Dino Badi Fork Base Table Meibawa Subokha Yumeibawa Subokha Yumeibawa Anurarat Meibawa Savah Xidi Meizaya Zazawa Gama Suzameki Dangxi Liyang Hulu Hum Hahahaha Huo Baga Wansa Wada Ta Gada Banzama Meimuzabanzaba Wahhasa Mayasa oh
- active confession
practice six degrees
explain:
Repentance, what about repentance, is that we have done many kinds of bad karma in the past, we need to repent, and I want to correct it. Then “repentance is to reveal the old evils done in the past”, and “repentance” is to swear not to do it again after knowing the mistake, and not to do such unkind things again. Then exposing is to face the wrong things we have done bravely, not to hide them, but to face them bravely. Then, self-reflection is called self-criticism and self-criticism. After self-reflection, then it is repentance, repentance and reformation, so self-reformation means vowing not to do it again from now on. Here, “turning back and repenting” means turning back from disgust and turning to goodness. “Repent by revealing the wrongs of the past” means to reveal the wrongs of the past, to turn our evil spirits into kindness, and to repent. As for the repentance, you can repent by yourself, follow the principles taught by the Buddha in your heart, follow the five precepts spoken by the Buddha, follow the principles of the five precepts, make a confession, swear by yourself, and swear to repent.
Then the way of repentance, there are some ways to follow some confession texts, such as “Eighty-eight Buddhas Great Confessions”, then it is before the Buddhas, before the Buddhas of the ten directions, before the Buddhas, Dharma and monks of the ten directions, and the sages and monks. , Recite the names of these Buddhas, and then repent of the bad karma you have done in the past, and then ask the Buddha to testify that you have sincerely repented, and ask the Buddha to prove that you must follow the Buddha’s teachings in the future, keep the precepts, do good, correct your mistakes, and rehabilitate yourself. Do these evil things again. Then there are some secret mantras that specialize in repentance, such as the Vajrasattva Mantra, which can also be recited. The “Vajrasattva Hundred-Syllable Mantra” and “Vajrasattva Heart Mantra” are all very good. Then you have to experience this for yourself, because I don’t want to talk too much about things like secret mantras on the Internet.
Then a more active confession is to practice the six perfections, such as generosity, precepts, patience, diligence, meditation, and prajna. Well, this is positive repentance. In fact, it is our practice, which is to repent of our various afflictions and bad karma. It is positive repentance. It is not negative, and we are called negative. But our active repentance means actively doing good deeds, cultivating ten good deeds, actively cultivating good deeds, cultivating the cause and effect of leaving the world, etc., which are called active repentance or doing good deeds.
4.3.3 Support
original:
2.4.3. Offering
The meaning of offering and supporting means closeness, service, and respect to the superior, and sympathy, pity, and love to the inferior.
Four offerings (from Zengyi Agama Sutra)
The Buddha only treed in the Lonely Garden in the country of Shewei, and preached the Dharma for King Bosni. The king asked the Buddha and monks to make offerings for three months, and then built a large lecture hall outside the palace gate, hung silk flags and covered them, and did all the necessary supplies. Clothes and quilts, food and drink, bedding, and medicine, so there are four things to support. Make offerings to those who make offerings, it is said that because of the achievement of Tandu, they make offerings. If you don’t make offerings to the Three Jewels for a long time, your Tandu will not be complete.
What the Tathagata should offer is that the Tathagata appears in the world, desires to benefit all sentient beings, is the most honored among the heavenly beings, subdues those who do not subdue, rescues those who do not have rescuers, saves those who are not liberated, and thus Because of karma, all gods and humans should make offerings.
Arhats should support Sanskrit Arhats, and there is no learning in Chinese. It is said that the life and death of Arhats have been completed, and the Brahma has been established, so that they can benefit sentient beings and serve as the field of blessings for the world. Because of this reason, all gods and humans should make offerings.
The holy king of the wheel should make offerings. The holy king of the wheel always rules the world with the righteous law, so that the people will not kill or steal, have no wrongdoing, and be rewarded with grace, and everyone will get what they want. Therefore, all the people should make offerings.
- Offering Three Treasures
To make offerings to the Three Treasures is generous and wide, and the inconceivable realm is said to be. Those who make offerings to the Buddha will gain great merit. Accelerate Anut Bodhi. May all beings be happy. Providers. Increase wisdom and prove the Dharma freely. Can understand the reality of all dharmas. Supporting monks. Increase immeasurable blessings. To become a Buddha.
- support relatives and friends
- feed yourself
explain:
Then talk about offerings. Making offerings is very important, we cannot lack merit in our practice. Because we want to form ties with teachers or practitioners, with Buddhism, with monks, and with the Three Jewels of Buddhism, Dharma, and Sangha. It is necessary to practice all kinds of generosity and support in the Futian, so that we have the merits of practice to be able to achieve the consummation of the retribution, and to achieve the consummation of the retribution of liberation in the future. Then offering is “the meaning of offering, which means closeness, service, and respect to the superior, and sympathy, pity, and love to the inferior.”
Well, “Four things to support” refers to what the Buddha said in the scriptures, so the four things to support means to provide for what is needed. For these monks who have become monks, “provide the necessary clothing, food, bedding, medicine” and so on. This is called the four things offering.
Then making offerings “because of the attainment of Tandu”, that is to say, it is the offering of the perfect Bodhisattva way, “so Xing offering”. That is, we learn from Bodhisattvas. Those who practice the Bodhisattva way must practice generosity. “If you don’t make offerings to the Three Jewels for a long time,” generosity will not be perfect. Well, in fact, the degree of generosity governs everything. In fact, the degree of everything can also be said to be the degree of generosity. It is the so-called six degrees, and they can be transformed into each other. These principles are very profound. It is good that everyone has heard about them, and they will gradually understand them later.
“The Tathagata should make offerings”, why should the Tathagata make offerings? “It is said that the Tathagata appears in the world, desires to benefit and delight all sentient beings, is the most honored and supreme among heaven and man, subdues those who do not subdue, rescues those who do not have a rescuer, rescues those who are not rescued, and thus causes and conditions, everything what heaven and man should provide.” That is to say, the Tathagata is an enlightened being who benefits all sentient beings. He is the most true and supreme among heaven and human beings. He is saving and saving all sentient beings. Then such a person is the supreme teacher of gods and people, so all gods and people should make offerings to the Buddha.
Then talk about “what an arhat should support”, arhat refers to an arhat who has no education, “it is said that an arhat has passed his life and death, and the holy life has been established”. “, that is to say, the arhat is also a field of blessings in the world, and he is a liberated person. Making offerings to an arhat has great merit and can plant the cause of liberation. “Because of the cause and condition, all gods and humans should make offerings.” Then it means that Arhats should be made offerings.
The holy king of the wheel should make offerings, then “it is said that the holy king of the wheel will always rule the world with the righteous law, so that the people will not kill or steal, have no wrongdoing, and will be rewarded with grace, and each will get his own place. Therefore, all the people should make offerings. As for the wheel-turning holy king, he uses the righteous method to teach these people not to kill or steal, that is, to teach the people to do the ten good deeds, and these people are all blessed by him. Then the people should also make offerings to the Holy Wheel-Turning King.
We say that from the perspective of achieving the karma and merits of making offerings, making offerings to the Three Jewels has inconceivable rewards. “Those who make offerings to the Buddha will gain great merit. They will attain Anuti Bodhi quickly.” “Let all sentient beings enjoy peace and happiness”, that is to say, what does his great merit include? It includes not only one’s own enlightenment to become a Buddha, but also the happiness of other sentient beings. “Those who make offerings to the Dharma grow wisdom and experience the Dharma at ease.” Making offerings to the Dharma means that many of us want to make breakthroughs in our practice and open up our wisdom. sex”. This is the principle of cause and effect. If you make offerings to the Dharma, then you have the resources to prove the Dharma. “Making offerings to the monks will increase your immeasurable merits and merits, leading to the attainment of Buddhahood.” By making offerings to monks, you will increase your merits for studying the Dharma, as well as your worldly merits, and eventually you will be able to complete the Buddhahood.
As for supporting relatives and friends, and supporting oneself, last time I talked about it roughly. As for supporting relatives and friends, it means that you have to take care of your relatives and friends, and you have to become dependents. As for offering yourself, you have to cultivate your own physical and mental health, and don’t abuse yourself, you know? To use our physical body reasonably, we have a healthy physical body so that we can practice Buddhism.
4.3.4 Questions and Answers
Well, it’s too late today, it’s already 9:40, so I won’t talk about it. Let’s see if you have any questions, you can ask them. Well, someone asked me, I still don’t understand what righteous thoughts are, so let me give you an example . As for mindfulness, what I said just now means that when we do things, we must be mindful and clear, which means you must know what you are doing. For example, how the hand is stretched out, you need to know how to stretch out the hand. Take it back, you need to know how to take it back. This is called righteous thoughts. Then when I stretch out my hand, why do I stretch out my hand? Is it because of greed or some other reason? You need to know in your heart, this is called clear knowledge. So with righteous thoughts and clear understandings, you can observe the precepts and practice the Dharma at the time of righteous thoughts and clear understandings, understand? Then you will be able to cultivate the four mindfulness. So mindfulness means knowing what we are doing at the time. True awareness means knowing why I am doing what I am doing now, knowing the very subtle motives of my doing so, you know? Well, this is righteous thoughts and righteous knowledge.
” How do we give away the blessings of the world, food, clothing and property? ” According to the Buddha, we laymen should divide our wealth into four parts, and one part is used to maintain our daily needs and living expenses. How about one, to save, to meet the needs from time to time, you know? That is to say, I don’t know what emergencies will happen, and I don’t know what situations will need money to deal with in the future. What I need from time to time is saving, this is the second job. The third portion is to be used to make offerings to the Three Jewels, because we want to cultivate, we want to cultivate merit and merit. Then we must have a piece of wealth to support the Three Jewels. Then, there is another part to be used for investment (laughs), to expand reproduction, to earn more wealth, to create more wealth, you know? This is what the Buddha said. Then this is the way to cultivate the blessings in the world. It should be cultivated by making offerings and offerings. But, as I said earlier, donate to support the Three Jewels, donate to support your relatives and friends, including those who have a predestined relationship with you. In this way, you can plant good karma widely and make good karma widely, and everyone will like you, then your blessings will gradually improve, you know? Probably like this. Those who lack worldly blessings should work hard. It is relatively lacking now, and it is the cause and effect of the previous life, right, then, you have to take it slowly, and cultivate bit by bit.
Some people ask, ” How to cultivate mindfulness in daily life? It feels like slow motion. ” So to cultivate mindfulness, you must first practice meditation. In fact, when we practice meditation well, if you can cultivate meditation well, you will naturally have righteous thoughts. Then there is righteousness, when you come out of meditation, your righteousness is at that time, because after a period of time after meditation, he will have the righteousness of meditation, and the quality of righteousness at that time is the best quality you can achieve mindfulness. Then you have to maintain that mindfulness, and try to maintain mindfulness and awareness while walking, standing, sitting, and lying down. This way you are constantly practicing mindfulness, you know? When we talk about the Noble Eightfold Path, you are constantly correcting your mind, so that you can take advantage of distractions and afflictions. Your concentration will naturally grow. When your righteous thoughts can run through your life, then your practice will not retreat. If you don’t meditate, don’t cultivate righteous thoughts, and don’t maintain righteous thoughts in your life, then you will naturally be distracted and take advantage of them, and then your various afflictions will come out again, and because you don’t have With righteous thoughts, the distraction will become more and more serious. Then you will feel that the concentration of meditation has retreated, that’s how it is. It’s not slow motion, but your meditation, and when you concentrate, you will have righteous thoughts. When you have righteous thoughts, you can maintain righteous thoughts when walking, standing, sitting and lying down. It has nothing to do with the speed of movements. Slow movement is because your righteous thoughts are immature. Sometimes you need to be aware slowly, as if you have to cultivate them bit by bit, but right mindfulness does not mean slow movement. In fact, righteousness is mainly cultivated by meditation, and then maintained in life, so as not to let afflictions come out. This is how to cultivate.
OK, so that’s about it. So this is the end of our lesson today, we dedicate together, and wish to spread this merit to all, so that we and all sentient beings can achieve Buddhahood together. Okay, thank you all for coming to the class. May you all practice diligently and be filled with Dharma joy. get out of class is over.
4.3.5 Giving
original:
【Two kinds of giving】Financial giving and law giving. The giving of wealth is the giving of property; the giving of Dharma is the saving of sentient beings. Net giving and impure giving. Pure giving is giving with a pure heart, like giving favors without expecting retribution; impure giving is giving with a delusional mind, like asking for fame and blessings.
[The power of generosity] Page 14 of the thirty-seventh volume of Yoga says: Those who give to the four phases: All bodhisattvas practice generosity and generosity; is number one. That is to say, this benefit can be used as food for one’s own enlightenment; is the second. Give first, feel happy, give time, have a pure heart, give already, have no regrets. During the three times, the heart is always happy, to benefit oneself; it can also relieve other people’s hunger, thirst, cold and heat, all kinds of diseases, desire, lack, fear, and suffering, so as to benefit others. is the third. In the next life, in the living place, he will always be prosperous and happy, get a great salary, get great wealth, get big friends, and get big family members. Is the fourth name. It is called the four phases of power of generosity. In addition, there is nothing more than nothing.
Giving to fellow practitioners, giving to relatives and friends, giving with compassion.
explain:
In the previous lecture, we talked about the accumulation of cultivation, the accumulation of learning the Buddha and the accumulation of practice, and the accumulation of enlightenment or enlightenment. We talked about worshiping Buddha, repenting, making offerings, giving, and dedicating merit. . The last lecture was about offering, and today we will continue with giving.
As for giving, it means that we should give to all living beings. The previous support is upward, it is called offering to the upper, and it is called almsgiving to the lower, and it is almsgiving to other sentient beings in need. So the so-called almsgiving is to give him what he needs. Giving is generally divided into giving of wealth and giving of Dharma. Here is an excerpt. Then giving of wealth means giving with property, and giving of Dharma means saving sentient beings with the Dharma. In fact, both of these are what all living beings need, so the charity of wealth refers to offerings, which is the wealth that is given to all living beings. What we said earlier is the offering of four things, that is to those practitioners or superiors, offering them with various things. So for the next, or for yourself and yourself, it is from the perspective of giving, so it is called giving. The so-called charity of wealth refers to the assets that all living beings need. Assets are resources and materials, and wealth is property to enable him to live better, or what he needs in life, or what he wants, whatever. donate to him. The second is the so-called Dharma alms. As for Dharma alms, how do we understand the word “Dharma”, that is, how do we understand Dharma alms? Some people print scriptures and then give them to different people, so this is actually called Dharma giving. Some people say that he goes to give the Dharma to others. If you can teach the Dharma and make others have a positive awareness, or you can believe in Buddhism and learn Buddhism because of it, then this can be called Dharma giving. But some people are called lack of wisdom. Do you know if they force it? Some people don’t believe it at all. Then this kind of practice cannot be called Dharma giving, it is called doing bad things with good intentions. Well, you have to distinguish the Dharma offering here, that is, it must be what he needs, so that your offering can be established, and he doesn’t need you to be forced to buy and sell, you know, you must pay attention, Regardless of whether it is financial donation or Dharma donation, many people want to do almsgiving, but they have no wisdom. If they force others to give something, if they don’t like it and don’t need it, they will get angry. Then they are doing bad things with good intentions. This is giving money. and Fabusch. Then the second one, talk about “pure giving” and “impure giving”. “Pure giving” refers to a pure heart, and doing alms with a pure heart. For example, Shi En never forgets to return. The other is the other way around, which means that when he gives alms, he hopes to return it. Then, relatively speaking, he has greed in it, you know, this kind of giving is relatively not so pure. You see, he himself has an impure mind, and he does charity with a delusional mind, such as seeking fame and fortune, then this is called giving with a delusional mind. It is best for us to do charity with a pure heart and with a heart of no gain, purely for his needs. We think of ways to give, purely hoping to benefit him, or in the case of sufficient karma, good karma has When you are satisfied, do charity with a pure heart, and don’t do charity with a delusional mind, that is, with a desire for something and attachments. Then this kind of giving is very particular about wisdom. You must not do bad things with good intentions. You must be able to see good results after giving. If your giving does not have good results and it has the opposite effect, then your giving is very problematic. , everyone must pay attention.
Then here is the ” Yogi’s Discourse ” on the power of generosity. Some people ask whether it is useless to give alms with delusion? If you say that he does not accept the delusion of giving, then your giving is equivalent to failure, you know, then it can be said that it is useless to a certain extent, but if he uses it, but he is not grateful to you, right? He feels that he is reluctant to use it. If this is the case, his retribution may be fulfilled in the same way in the future. There may be some things that you don’t need. Others force you to use them, so it is also possible. This is also possible. It’s not that it’s useless at all, because there is cause and effect in it, even if you donate with an impure heart, then it will also have results. But you have to think about it differently. For example, when I was a child, some elders liked to add vegetables to us, right? Then they often added some dishes that I didn’t like, such as adding some fat meat to me, then I would I can’t eat it anymore, right? Think about it, he gave something to others, if in the future, if someone else gave it back to him like this, think about the result, right, then it means don’t do what others don’t like Even if you are giving, you can’t just consider the problem from your own perspective, you must consider it from the perspective of others, he needs it, and then give it to him so that he can satisfy his joy, then it is right.
Some people asked: “How do you understand this by building relationships and sending money for the benefit of the unit?” To a certain extent, this is called benefit exchange, but this cannot be called charity. In principle, giving alms means giving alms to others when others need it. You want to get some relationship with the person who gives money. You want to get some emotional connection, so it depends on your motivation. We are not talking about the behavior of giving money, but what his motivation is. Giving must be It is the motivation to give up, that is, to give to others, not to gain something else by giving something to others, understand? Only then can it be called Busch. If you are giving something to others in the hope of reaping something, then it is not called giving, it should be called seeking, you know? . However, there will be a corresponding cause and effect of giving, that is, if you give to others, others will give to you with the same heart in the future. This is another matter, you know, this is not called seeking. But he will have this phenomenon, that is, if you give something to others, others will give you something back, and there will be this kind of causal phenomenon.
Alright, let me talk about the power of giving again. Giving is “the person who gives the four signs: Bodhisattvas, who practice generosity and generosity; they are able to cut off stinginess and treat what they give. It is the first.” This is what we, especially Mahayana practitioners, want Cultivation, a bodhisattva who cultivates the six perfections wants to practice the degree of generosity. Then, from the perspective of being generous, giving can cure our affliction of “greed”. Our stinginess is stinginess, greed and stinginess, that is to say, through the act of giving, we can cut off our greed for various things. We can cut off our stinginess towards others and cultivate our compassion. If there is wisdom in generosity, it can achieve the adornment of our retribution, and even our wisdom, so it is called generosity. This is the four aspects of generosity, which is “the name is the first”, and the treatment of this miserliness is “the name is the first”. “That is, this benefit can be used as the accumulation for one’s own enlightenment” means that it can be used as the accumulation for one’s future enlightenment, or to become a Buddha and prove Bodhi. “That is to say, to be able to do things of charity, to be mature and sentient.” “Gathering of things” refers to the career of a bodhisattva. Do you know that the career of a bodhisattva is to save sentient beings from enlightenment? Then, he uses charity to help and save people, understand? , then, if a Bodhisattva wants to become a Buddha, he must accumulate immeasurable merit. Where does the immeasurable merit begin to cultivate? It starts with giving. Some people say that generosity can take over everything. This is explained from the perspective of generosity. This is called the second, and “it is called the second” means that this career that can support Bodhisattvas is the second.
“Giving first, the intention is happy, and when giving, the heart is pure. Giving has no regrets. During the three times, the heart is always happy to benefit oneself; it can also rid others of hunger, thirst, cold and heat, all kinds of diseases, lack of desires, fear of all sufferings , to benefit him. It is the third.” “Give first, feel happy, give time, have a pure heart, give already, have no regrets” is very important here. “Shi Xian” means before I start giving, so I am happy to do so in my heart, which is called “Yiyue”, which means I am very willing to give. “Giving with a pure heart” means that at the time when I gave alms, my heart was pure. I didn’t say that I was seeking retribution, I didn’t say that I wanted to seek fame, and I didn’t say that I was obsessed. How should he thank you? Wait a minute, if you don’t have this kind of attachment, then it’s called “Shishi, pure heart”. “Shi Ji, no regrets” Then Shi Ji said that he accepted it, he had already got it, then, he was already satisfied, he had achieved results, and I have no regrets in my heart, you know. If these three items are included, your almsgiving will be more complete, you know? Some people “give joy first, and when giving, the heart is pure”, but if others don’t thank him after giving, he will regret it, you know, then this kind of giving is not perfect enough, so you should try your best to “giving” First of all, please feel happy, give to the time, have a pure heart, give to yourself, and have no regrets”, this is very important. We want to increase our merits and rewards through giving, let us get rid of greed, and enable us to realize wisdom.
Here it is said that “the heart is always happy” when giving alms. Sometimes when we make others happy, we will also be happy, you know. That is, we don’t expect to get anything from giving, but our hearts will be happy to know. Of course, if you are stingy, you may feel like a so-called blunt knife cutting flesh. This is greed that cannot be eliminated. If our greed can be eliminated, then we will always be happy when we give, especially when others accept it. After this charity can play a role, meet his needs, and benefit him, we will naturally be happy.
“Benefiting oneself can also relieve other people’s hunger, thirst, cold and heat” that is to say, it can be beneficial to oneself, why is it beneficial to oneself? As mentioned in the first and second above, it is beneficial to oneself to be able to deal with one’s own miserliness and to mature one’s bodhisattva career. In addition, it can also “get rid of him”, that is, it can help sentient beings get rid of the hunger, thirst and cold. The cold and heat can be solved by giving them clothes, or giving them cool and cold, etc. Then “all kinds of diseases, desires, scarcity, fear of all sufferings” means that the sentient beings have all kinds of troubles, diseases, and lack of materials, and suffer the retribution of all kinds of suffering. Then, when you are giving, if you can alleviate his various afflictions and pains, you can benefit not only yourself, but also all living beings. This is the third aspect of the four characteristics of giving.
Then let’s talk about the fourth one, “In the next life, in the place where you are alive, you will always be prosperous and happy, and you will get the position of great wealth.” Here we talk about the retribution of the person who gives alms. Liuguo, for example, I hit a friend, and then he was angry and he called me back, I was beaten, you know, then, the “cause” of what I did was hitting someone, and then I got The “result” of this is being beaten. Do you know that this is the same type? This is called equal flow.
Then there is another kind of retribution called different ripening, different ripening refers to ripening at different times, and there are also ripening of different kinds. For example, I once presented flowers to the Buddha in my previous life, and then I have grown very solemn and beautiful in this life. So what? This is a different ripe fruit, that is to say, it will ripen in the next life, at a different time and place, or even of a different kind, because it is a flower offering, but its reward is not that I get flowers, but that I get a solemn appearance, you know, then this is called Ripe. Our charity will have equal flow and different ripening results. Then the fourth one here refers to different ripeness, and there will be equal-flow results in it. Next, “in the future life, in the living place”, “in the future life” refers to my next life, and “constant prosperity and happiness” means that the fruit of his different ripeness is constant prosperity and happiness. So it means that “in the next life” he will get wealth because of giving. “Gain the position of great wealth”, “Great position of wealth” refers to those who can obtain wealth, such as being an official, or a big businessman, etc. If you get a lot of wealth, you can earn a lot of money, or you can be reborn in a rich family and become the second generation of rich people. . “Great friends” means having many, many friends, and they are very good friends, or friends who are very powerful. “Get great family members” means that his family members are all excellent, or have a good relationship with him, or they are all very capable people. Well, it means that a person who gives alms will have all kinds of favorable conditions, not only in this life, but even in the next life, his various retributions will be solemn. As for the dignity of retribution, it includes that he has a lot of wealth, and has a very important position, everyone respects him, has many good friends, and so on.
“It is called the four phases of the power of almsgiving, and there is nothing else to increase or increase.” Then these are the four great benefits of the power of almsgiving. Missing or adding, that is, the four phases have exhausted the power and benefits of giving. Therefore, giving is a very important method. If we want to improve or change our various unsatisfactory situations, we should actually do as much as possible. So if you want to practice well, you should actually make offerings to the Three Jewels, or to the Sangha that is practicing, or to the practitioners, because if you help others to practice, you will know that you can practice smoothly. You go to print scriptures, etc., and give them to others. If others become enlightened, enlightened, relieved of afflictions, liberated, etc., then you will have corresponding retribution. When you realize that you want to be liberated, you will have sufficient resources, you know, this is very important. We have even seen people doing these things many times, and there will be phenomena at that time, it is really amazing.
Well, this is the general principle of giving. When we talk about giving, some sub-headings are listed below. “Giving fellow practitioners”, our fellow practitioners are all practitioners, if they are true practitioners, they are actually very good recipients of charity. “Giving to relatives and friends”, what about our relatives and friends, in fact, relatives and friends are our relatives, right? Then, we should help our relatives and friends, help our relatives, so that they can achieve success, because the karma of relatives and friends is often not in one lifetime, but in many lifetimes, so relatives and friends are very important. “Giving with loving kindness”, if you have no property or the ability to do almsgiving, then you can do almsgiving with kindness, that is to say, we treat people with kindness, smile at them, and let others have a good mood, you know? So it is also a kind of charity.
Someone asked, “Is there a big difference in the actual retribution of giving to a saint and an ordinary person?” We say that if you do the same thing, it depends on what Futian you are doing, you know? There are fields of blessings mentioned in Buddhism, so all sentient beings can be said to be fields of blessings, so I often emphasize that we should dedicate merit to all sentient beings after practicing the Dharma. But this Futian has its own superiority and inferiority. This does not mean that all living beings are not equal. All living beings are equal from the perspective of Buddha nature, but they cannot be the same in terms of their merit and wisdom. ah. Well, there must be a big difference between an ordinary person who is troubled and has no wisdom and an enlightened saint. Well, this, the Buddha said in the Buddhist scriptures: It is better to offer one person who keeps the five precepts than to offer one thousand good people, one first fruit is better to be offered to ten thousand people who keep five precepts, one second fruit is better to be offered to one million first fruit, It is better to offer one triple fruit than thousands of secondary fruits. It is better to offer one arhat to one hundred million three fruits. It is better to offer one pratyekabuddha to one billion arhats. It is better to make offerings to one third life Buddha, it is better to support a person who has no thoughts, no abiding, no cultivation, no proof, and no one who has no thoughts, no abiding, no cultivation, and no proof. Well, this is how to go up step by step, this is the order of Fukuda that becomes more and more excellent. If you say there is a big difference, then it must be a big difference. The more superior the Futian, the more superior the retribution. This is from the perspective of the degree of the Futian.
4.3.6 Merit Dedication
original:
2.4.5. Merit Dedication
Go back (term) or make a return. Those who return turn back, and those who want to turn are also interested. Turning back the merits and virtues that one has cultivated and aiming for the desired direction is called dedication. Expect to give your own good roots and merit to others, and dedicate to all living beings. Those who rely on their own merits and virtues to expect both themselves and others to become Buddhas, dedicate themselves to the Buddha way. Zhiguan Qi said: “Sentient beings do not have goodness. I will give goodness. I have given to all living beings. I am directing towards Bodhi. It is like an echo entering a corner. If you hear it, it will be far away. Returning it is great benefit.”
explain:
Then we talk about devotion. When we cultivate all kinds of accumulation and merits, we should let the heart of cultivating merit not only be known to ourselves, but we should let the heart of cultivating merit be dedicated to all sentient beings. Why do you want to dedicate it to sentient beings? Let’s take a look at this passage, devotion, the so-called “the one who returns turns back, and the one who seeks the direction”, then dedicating means “returning the merits and virtues one has cultivated and aiming for them, which is called devotion. To give one’s own good roots and merits Those who give to others, dedicate to all beings. Those who use their own merits and virtues to hope that they will all become Buddhas, dedicate to the Buddha, that is, dedicate the good roots and virtues of their own practice to others and dedicate to all beings. , I hope that both myself and others will achieve Buddhahood and attain Buddhahood.
“Sentient beings are not good, I will give kindly. I have already given to all living beings. I am facing Bodhi, like an echo entering the horn, and the sound is far away. Returning it is great benefit.” Look at the last paragraph, this is another explanation of Gude, that is to say When we dedicate to all sentient beings, it is like blowing a trumpet. If we speak directly or shout loudly, his voice can only travel so far. At this time, if we take a horn and blow it through the horn, the sound will be enough. If it expands to a very large extent, then our devotion, dedicated to some sentient beings, is like the echo of a trumpet, the sound can spread far and wide, and then, it can benefit immeasurable and boundless sentient beings, not only It is beneficial to oneself, you know, so this merit dedication is what it means. Returning to it actually contains the heart of generosity in it, do you know? Some of us often do charity in behavior. They need karma, things to promote, and objects. It can be said that you have to do extraordinary charity, and sometimes it feels quite difficult, including outside. If you donate recklessly, if you have money and don’t know how to spend it, then sometimes it is really difficult for you to do almighty almsgiving. But the dedication of merit does not depend on conditions, because you think of all sentient beings in your heart, and you dedicate various merits, then you have the heart of giving, and at the same time you are doing the act of giving. Then we dedicate, that is to say, it can also reduce our greed to a certain extent. And the second one, because we dedicate ourselves to all sentient beings, if your heart grows broad, then the nature of what you do will change. For example, if you are practicing meditation now, you are practicing meditation for yourself, right? Then, you are practicing meditation in a small area, that is, within your own small area. Your merits and virtues are the merits of your own meditation practice. But if you dedicate the merit of meditation to all sentient beings, the nature of your merit of meditation will change, you know? Then it becomes to a certain extent that you are practicing meditation for all sentient beings. So this kind of motivation, we call it the Mahayana mind, you know, this kind of motivation is to gradually let yourself If your heart is willing or directed to benefit all sentient beings, then such a heart is very special, because after your wisdom matures to a certain level, this heart will turn into the so-called bodhicitta. Therefore, it is difficult for some of us at the beginning to generate this great Bodhicitta that is willing to contribute and work hard for all sentient beings. First, the practice of dedication is the foundation. Therefore, the so-called fifty-two levels of Bodhisattvas are the Bodhicitta. There are ten devotions, which are what bodhisattvas want to practice. Dedicated to all sentient beings, this is not only a ceremony, an act, but also a wish, an interest, and a kind of mental behavior. In fact, it is also a kind of wisdom. Therefore, it is also very important to accumulate the accumulation of good karma for yourself. Everyone must pay attention to this devotion and have a “sincere heart”. If you are tempted, then it is false and useless.
original:
- back to self
- Dedicated to making offerings to the Three Jewels
- Dedicated to relatives
- Back to all sentient beings in the Dharma Realm
explain:
When we talk about devotion, I have listed a few here, such as devotion to self-realization. Then when we practice, we must hope that we will awaken and open up wisdom, and we must break through our own views and troubles, and realize the wisdom of this Nirvana, and even enlightenment. The so-called original face, the so-called Buddha nature and so on. Then we practice devotion to our own fruits, that is to say, we expect my merits to achieve our own diligence, make rapid progress and break through various obstacles, and let ourselves practice and progress as soon as possible. This is the fruit of dedicating ourselves. Second, dedicate to making offerings to the Three Jewels, then, that is to say, if we have merits in our practice, we must think about making offerings to the Three Jewels, thinking about the continuation of the Dharma, and thinking about the benefit of all beings being able to hear and contemplate the Dharma. Dedicated to making offerings to the Three Jewels. The third one is “rewarding relatives”, which means that we sometimes hope that relatives are good, for example, we hope that our children will be smart, have good academic performance, be able to stop playing games, be obedient, etc. We also We can use the merits of our practice to dedicate, and to some extent there will be some subtle effects, so it is possible to dedicate to our relatives to achieve some good benefits that we hope to achieve. Then dedicating to all sentient beings in the Dharma Realm is to broaden our hearts. If we practice compassion, you should know that compassion requires you to treat your relatives and friends first, then ordinary people, and then your enemies. , and then to sentient beings in all directions, and finally to all sentient beings, whether they are heavenly beings, ghosts, hell, or animals, etc., all sentient beings should show compassion to him. Then we dedicate, in fact, it is the same, you also need to be able to dedicate your heart without distinction or object, so that your heart will be broad, selfless, and willing to go without distinction. Benefits, or willingness to dedicate to all sentient beings, can help us get rid of all kinds of troubles, help us get rid of greed, and help us subdue anger. This practice is very important.
4.4 Minor
4.4.1 Guardian Zen
original:
2.5.1. Guardian Zen
- Compassionate view
[Compassion Heart View] Compassion (term) is one of the four immeasurable hearts. Have fun with others. Compassionate Samadhi promotes the meditation of compassion. The Eleven Kinds of Fruits of Compassion (Number) 1. Sleeping peace, 2. Feeling peace, 3. No nightmares, 4 days of protection, 5 loves, 6 no poisons, 7 soldiers, 8 waters, 9 fires , Ten thieves will not invade, eleven will be born in Brahma. See Zengyi Agama Sutra forty-seven.
- Unclean view
2.5.2. Chanting
- Six-syllable Mantra
- Pharmacist mantra
- other spells
2.5.3.
explain:
Next, let’s talk about the minor training of the basic training. What about the minor training is that what we have cultivated before belongs to the core training, such as precepts, meditation, and righteous thoughts, which are the core training. Then we have to think about this collection every time we practice the Dharma, and we have to cultivate it. As for the guardian Zen, as I said last time, it is to protect our minds from walking on the right path and from being disturbed by all kinds of troubles. Pollution can not be affected by various so-called environments in this world. Then, to protect our hearts from being on the correct path of cultivating wisdom, we need so-called “guardrails”. We often say that we have to walk to the other side and cross the bridge. Then our bridge is called Jie Ding Hui. If there are no guardrails on both sides of the bridge, you will be caught by the scenery on both sides of the bridge, or forget to look at the road while walking. Looking at the scenery everywhere means that you are attracted by all kinds of worldly things, and then you forget to look at the road. If there is no guardrail, you will fall. This guardian Zen is equivalent to adding this to you on both sides of the road. The railing is up, you know? We said that keeping the precepts has the same effect, so the guarding meditation is similar, adding some railings for you so that you will not fall so easily. Then this concept of loving-kindness is the antidote to this hatred. Then, why do we often have to deal with anger? Because if we encounter something that makes us unhappy, we often forget to treat others with compassion, and we will treat others with anger. The so-called anger means that we are unhappy or unhappy, and he will Would he be happy to know that he would only be happy if someone else got hurt? Well, this is harmful, you know? So it is said that anger is not good, so we should treat it with compassion. In fact, there is a practice of compassion in our Buddhism, which is called the concept of compassion. In fact, in the “Road to Dinghui” Zen 7, we sometimes play the compassionate meditation in the form of a recording guide at night. If you cultivate well, you will experience it yourself. In addition to being able to enter meditation, the concept of loving-kindness will also make our hearts very compassionate and joyful, because it is to give joy to others. The so-called compassion is Give your own happiness to others, so the heart of unconditionally giving happiness to others is called compassion. As for the concept of loving-kindness, we say compassionate samadhi, the meditation that develops a compassionate heart, its fruit is very special, and there are eleven kinds of fruit, the first one is “sleeping peace”, which means that it is very difficult to sleep. Peaceful, no insomnia or insomnia. The second is “juean”, even when he wakes up he is very happy. The third is “no nightmares”, that is, sleep without nightmares. The fourth is “Heavenly Protection”. Tianbao means that the heavens will protect him, you know, because he cultivates compassion and the heavens will like him, so the heavens and humans will protect him. The fifth “people love” because of you Tianxiu Compassionate Heart, your face may become kind, you know, because you want others to be happy every day, and people will be happy when they see you, you know, then others will like you very much, so everyone will love you The flowers are blooming, just kidding, they are loved by others. The sixth is “poison does not invade”, this poison does not invade, he refers to all kinds of poison, such as poisonous insects and snakes. The seventh “soldiers do not invade” means that when he encounters a sword, he will not be invaded by this sword. There used to be some records in the Buddhist scriptures, that is, when the Liuli King attacked the Sakya tribe due to karma, he attacked the country of the Buddha’s father, and then when the Liuli King attacked, many of their Sakya tribe were Buddhas. His disciples, they were cultivating compassion at that time, when the Liuli tribe attacked, they were shooting arrows, but when the entire area of bows and arrows shot over, then these people who practiced compassion, the arrows that shot over were originally They were supposed to shoot at these people because they practiced the meditation of loving-kindness. They were practicing the meditation of loving-kindness at the time and they practiced it very well. According to the scriptures, the arrow stopped in mid-air and then fell down, unable to shoot. When it comes to these people, hahaha, there is such a miracle. This means that the power of compassion is very powerful. I once gave some examples in Tantric Buddhism. Of course, I don’t know if it’s true or not. That is, when a cow was feeding a calf because it had compassion, then a hunter or someone took it. A spear wants to hunt and kill the cow, but the cow cannot penetrate with that spear. What is the reason? It is because the cow is breastfeeding, and it has compassion in its heart, and it has compassion for the calf. The hunter’s spear is I can’t get in. So here, the classics say that poisonous things do not invade, if poisonous snakes and beasts do not invade, swords and soldiers do not invade, it will be so magical. Eight “Water does not invade”, and “Fire does not invade”, neither water nor fire can invade him. Tenth, “thieves will not invade”, that is to say, if a person cultivates the concept of loving-kindness, he will not be stolen. Eleventh “Being born in the Brahma Heaven”, then it is said that it is good to meditate on loving-kindness, he can practice meditation, then we say that the cultivation of the Brahma Heaven, Brahma is the first meditation heaven. Meditation can give birth to Brahma, so if you practice loving-kindness contemplation, it is a way to practice meditation, and you can finally enter loving-kindness concentration. If you practice meditation, it means that you can easily give birth to Brahma, then this is Compassionate understanding. A poison does not invade, he refers to all kinds of poisons, such as poisonous insects and snakes. The seventh “soldiers do not invade” means that when he encounters a sword, he will not be invaded by this sword. There used to be some records in the Buddhist scriptures, that is, when the Liuli King attacked the Sakya tribe due to karma, he attacked the country of the Buddha’s father, and then when the Liuli King attacked, many of their Sakya tribe were Buddhas. His disciples, they were cultivating compassion at that time, when the Liuli tribe attacked, they were shooting arrows, but when the entire area of bows and arrows shot over, then these people who practiced compassion, the arrows that shot over were originally They were supposed to shoot at these people because they practiced the meditation of loving-kindness. They were practicing the meditation of loving-kindness at the time and they practiced it very well. According to the scriptures, the arrow stopped in mid-air and then fell down, unable to shoot. When it comes to these people, hahaha, there is such a miracle. This means that the power of compassion is very powerful. I once gave some examples in Tantric Buddhism. Of course, I don’t know if it’s true or not. That is, when a cow was feeding a calf because it had compassion, then a hunter or someone took it. A spear wants to hunt and kill the cow, but the cow cannot penetrate with that spear. What is the reason? It is because the cow is breastfeeding, and it has compassion in its heart, and it has compassion for the calf. The hunter’s spear is I can’t get in. So here, the classics say that poisonous things do not invade, if poisonous snakes and beasts do not invade, swords and soldiers do not invade, it will be so magical. Eight “Water does not invade”, and “Fire does not invade”, neither water nor fire can invade him. Tenth, “thieves will not invade”, that is to say, if a person cultivates the concept of loving-kindness, he will not be stolen. Eleventh “Being born in the Brahma Heaven”, then it is said that it is good to meditate on loving-kindness, he can practice meditation, then we say that the cultivation of the Brahma Heaven, Brahma is the first meditation heaven. Meditation can give birth to Brahma, so if you practice loving-kindness contemplation, it is a way to practice meditation, and you can finally enter loving-kindness concentration. If you practice meditation, it means that you can easily give birth to Brahma, then this is Compassionate understanding. A poison does not invade, he refers to all kinds of poisons, such as poisonous insects and snakes. The seventh “soldiers do not invade” means that when he encounters a sword, he will not be invaded by this sword. There used to be some records in the Buddhist scriptures, that is, when the Liuli King attacked the Sakya tribe due to karma, he attacked the country of the Buddha’s father, and then when the Liuli King attacked, many of their Sakya tribe were Buddhas. His disciples, they were cultivating compassion at that time, when the Liuli tribe attacked, they were shooting arrows, but when the entire area of bows and arrows shot over, then these people who practiced compassion, the arrows that shot over were originally They were supposed to shoot at these people because they practiced the meditation of loving-kindness. They were practicing the meditation of loving-kindness at the time and they practiced it very well. According to the scriptures, the arrow stopped in mid-air and then fell down, unable to shoot. When it comes to these people, hahaha, there is such a miracle. This means that the power of compassion is very powerful. I once gave some examples in Tantric Buddhism. Of course, I don’t know if it’s true or not. That is, when a cow was feeding a calf because it had compassion, then a hunter or someone took it. A spear wants to hunt and kill the cow, but the cow cannot penetrate with that spear. What is the reason? It is because the cow is breastfeeding, and it has compassion in its heart, and it has compassion for the calf. The hunter’s spear is I can’t get in. So here, the classics say that poisonous things do not invade, if poisonous snakes and beasts do not invade, swords and soldiers do not invade, it will be so magical. Eight “Water does not invade”, and “Fire does not invade”, neither water nor fire can invade him. Tenth, “thieves will not invade”, that is to say, if a person cultivates the concept of loving-kindness, he will not be stolen. Eleventh “Being born in the Brahma Heaven”, then it is said that it is good to meditate on loving-kindness, he can practice meditation, then we say that the cultivation of the Brahma Heaven, Brahma is the first meditation heaven. Meditation can give birth to Brahma, so if you practice loving-kindness contemplation, it is a way to practice meditation, and you can finally enter loving-kindness concentration. If you practice meditation, it means that you can easily give birth to Brahma, then this is Compassionate understanding. They were shot at these people because they practiced the meditation of loving-kindness. They were practicing the meditation of loving-kindness at that time and they practiced it very well. According to the scriptures, the arrow stopped in mid-air and then fell down. In these people, hahaha, there is such a miracle. This means that the power of compassion is very powerful. I once gave some examples in Tantric Buddhism. Of course, I don’t know if it’s true or not. That is, when a cow was feeding a calf because it had compassion, then a hunter or someone took it. A spear wants to hunt and kill the cow, but the cow cannot penetrate with that spear. What is the reason? It is because the cow is breastfeeding, and it has compassion in its heart, and it has compassion for the calf. The hunter’s spear is I can’t get in. So here, the classics say that poisonous things do not invade, if poisonous snakes and beasts do not invade, swords and soldiers do not invade, it will be so magical. Eight “Water does not invade”, and “Fire does not invade”, neither water nor fire can invade him. Tenth, “thieves will not invade”, that is to say, if a person cultivates the concept of loving-kindness, he will not be stolen. Eleventh “Being born in the Brahma Heaven”, then it is said that it is good to meditate on loving-kindness, he can practice meditation, then we say that the cultivation of the Brahma Heaven, Brahma is the first meditation heaven. Meditation can give birth to Brahma, so if you practice loving-kindness contemplation, it is a way to practice meditation, and you can finally enter loving-kindness concentration. If you practice meditation, it means that you can easily give birth to Brahma, then this is Compassionate understanding. They were shot at these people because they practiced the meditation of loving-kindness. They were practicing the meditation of loving-kindness at that time and they practiced it very well. According to the scriptures, the arrow stopped in mid-air and then fell down. In these people, hahaha, there is such a miracle. This means that the power of compassion is very powerful. I once gave some examples in Tantric Buddhism. Of course, I don’t know if it’s true or not. That is, when a cow was feeding a calf because it had compassion, then a hunter or someone took it. A spear wants to hunt and kill the cow, but the cow cannot penetrate with that spear. What is the reason? It is because the cow is breastfeeding, and it has compassion in its heart, and it has compassion for the calf. The hunter’s spear is I can’t get in. So here, the classics say that poisonous things do not invade, if poisonous snakes and beasts do not invade, swords and soldiers do not invade, it will be so magical. Eight “Water does not invade”, and “Fire does not invade”, neither water nor fire can invade him. Tenth, “thieves will not invade”, that is to say, if a person cultivates the concept of loving-kindness, he will not be stolen. Eleventh “Being born in the Brahma Heaven”, then it is said that it is good to meditate on loving-kindness, he can practice meditation, then we say that the cultivation of the Brahma Heaven, Brahma is the first meditation heaven. Meditation can give birth to Brahma, so if you practice loving-kindness contemplation, it is a way to practice meditation, and you can finally enter loving-kindness concentration. If you practice meditation, it means that you can easily give birth to Brahma, then this is Compassionate understanding.
When we defend Zen, apart from cultivating the concept of loving-kindness while sitting down, we should actually deal with others with loving-kindness when we sit down. Do you know the mental behavior of “I want to deal with him with compassion”? Then this kindness will have many benefits, and everyone will love it, and everyone will like it. You wait, these great benefits will become more obvious.
The second concept of impurity, the concept of impurity, is to deal with greed, which is our desire realm. According to the scriptures, all sentient beings in the desire realm use lust to correct their lives, so you come here to reincarnate Being able to be a human being is not just a human being. All living beings are the same. It is the realm of desire. Then the realm of desire is full of lustful people. Without lust, he would not be born in the realm of desire. For example, he practices meditation every day. If he doesn’t have lust, he will be born in the world of form. There is no sign of male and female in the realm of form, and everyone is called a man. Because he has no sign of lust, he has no sign of man and woman. If we have the sign of man and woman, then we have lust. Only when there is lust will there be male and female appearance. Then having a lustful mind will lead to a lot of greed in us, and we need to practice impurity contemplation to combat our greed. As for the concept of impurity, I once taught it in the Zen Seven of the Way of Dinghui in Jiaobei Temple in Sichuan, but I didn’t teach the eight classics in other Zen sevens. If you are interested, you can go to Baidu and practice that. The concept of impurity, or the concept of corruption, etc. can be used, which mainly treats our anger. However, we do not recommend that lay Buddhists at home practice more meditation on impurity. Since it is guarding meditation, it is a minor training, you know? Then minor training, that is to say, apart from loving-kindness meditation, there is no problem if you practice more. Others should be moderate. to repair. The loving-kindness in the concept of loving-kindness is for all sentient beings, not for a single person. Sometimes it is easy to make mistakes with a single person, and it is possible to become greedy. It means to be kind to all sentient beings, whether they are enemies or relatives. As for the meditation on impurity, we recommend that you do it once or twice a month, not every day, because some people will not be able to bear it if you do it every day, and you will feel like you don’t want to live. According to the scriptures, there are all kinds of uncleanness everywhere. It is enough to practice once in a while, especially if greed and lust are serious. If you practice and the lust is subdued, then you don’t need to practice. This is the concept of uncleanness. .
4.4.2 Chanting
Then we talk about minor training, and there are some things like reciting mantras. If you believe in Mahayana, you can recite mantras. Regarding mantras, we say that these mantras refer to the mantras of Buddhism, generally the mantras of Buddhas and Bodhisattvas, not those messy mantras, not the mantras of heretics, not some crooked mantras, they are all introduced in some Buddhist scriptures, A mantra that has a very good effect on purifying the body and mind, or a mantra that can alleviate various obstacles. Well, in fact, there are many Mahayana mantras. If you are interested in Mahayana Buddhism, go to those monasteries, and you will see their so-called morning and evening classes. There are many strict mantras and great compassion mantras. Different mantras have different effects, so you should recite them yourself. What I have learned are some so-called mantras or short mantras, such as the six-character mantra. The Medicine Master Mantra and the Void Hidden Mantra are very short, and can be recited in ten to twenty seconds. Some are very simple, but I think they are very effective. For example, the six-character mantra can make our Clean mind and body are very effective. There are also the mantra of the pharmacist mantra and the mantra of pharmacist glazed light empowerment. This mantra can cure some diseases and make us healthy. . In addition, if you want to recite the mantra, according to the scriptures, it is best to be a vegetarian. Even if you are not a vegetarian, the recitation of the mantra may not have such a good effect, but it does not necessarily have no effect, and it may also have an effect. You can verify this for yourself.
original:
quasi-proposal
explain:
Then there is another quasi-mention method. The quasi-mention method is a popular method. From the beginning of Tang Mi in China, we have attached great importance to this quasi-mention method. Then this quasi-mention method also has different inheritances. The quasi-mention method is actually very good. It belongs to the body protection method, which we said earlier is called protection Zen. Then according to the Southern legend, if they go to those strange places, or to some cemetery, or some woods, where they are afraid of being disturbed by ghosts and gods, they will practice compassionate meditation, maybe one or several compassionate meditations, so that The ghosts and gods there are happy, so he will not be disturbed by those ghosts and gods. Then, according to the practice of Tantric Buddhism, they may have to practice some Dharma protectors, so this quasi-mention method belongs to Dharma protectors. It can be cultivated to eliminate all kinds of inhuman interference.
There are many inheritances of Zhunti method, but I most recommend the inheritance of “The Road to Dinghui”, the inheritance of Master Zhiguang. This inheritance is actually very mysterious, so I won’t talk about it here. In short, the inheritance of the Zhunti method of the path of Dinghui is very wonderful, and the effect is particularly good.
5. System training
5.1 The Path of Dinghui
original:
Instructions for beginners to learn to meditate by themselves (attached above, omitted here).
explain:
Today we have finished this basic study and thinking, and we will talk about systematic practice and systematic study for the rest. All of these have been mentioned above, you can practice at home, you can study and understand, you can do the accumulation of these cultivation resources, and you can practice some things that don’t need to be taught. These minors may still need to be taught, mainly The accumulation of resources. As for meditation, here is the guide on how to meditate for beginners. I have explained it to everyone in detail last time. This guide to meditation for beginners is very good. For those of you who did not attend the Seventh Retreat, if you want to practice meditation well, refer to this paragraph to practice, it is actually very good.
This was written by Master Zhiguang himself. We should be grateful to Venerable Zhiguang, and considering that we did not come to participate in the Zen 7, those who have no time to attend the Zen 7 are still thinking about how to benefit them, so we must be grateful to Master Zhiguang.
original:
A brief introduction to the meditation method of the path of tranquility and wisdom:
The Way of Meditation and Wisdom Meditation is a series of effective meditation methods gradually sorted out by Venerable Xun Mie based on the ancient Buddhist scriptures circulated in Sri Lanka. The beneficiary disciples of this method, according to the teaching records of Master Zhiguang’s meditation class, compiled it into a book called “The Road to Dinghui”.
The Dharma-door of the Way of Dinghui goes from simple to deep, and the sequence of practice guidance is as follows:
The stages of practice: the first jhana, the second jhana, the third jhana, and the fourth jhana. Practice meditation first to obtain stable concentration and concentration, and the four meditations are the purest concentration;
The stages of meditation practice: observing name and form, observing cause and effect, observing the five kasinas, observing the five aggregates, observing the arising and extinction of the mind, and observing the eighteen realms. Second meditation practice. Dispel my views by observing cause and effect, and eliminate afflictions and confusion by observing the birth and death of the mind. Observe the eighteen realms to prove emptiness.
The path of Dinghui is clear in order, and the combination of meditation and observation can be tested and verified. It provides an efficient practice route verified by predecessors for Buddhist practice lovers and explorers.
explain:
Then practice systematically, and introduce the path of Dinghui. I actually started learning Mahayana, and at the beginning I came into contact with Mahayana, and started learning Buddhism. Then the path of Dinghui is the method passed down from the South, and it is the method passed down in Sri Lanka. In my personal opinion, the insights into practice are divided into Hinayana and Hinayana, but the methods of practice are not divided into Hinayana and Hinayana. That is to say, there are Mahayana and Mahayana in our views, but the methods of practice, such as meditation, including meditation and self-destruction, these things are actually not divided into Mahayana and Mahayana, including eliminating afflictions. It can even be said that there is no difference between large and small vehicles, only specific methods, but opinions and theories are divided into small and large vehicles. As for the path of concentration and wisdom, it is the meditation sequence of Theravada, but I think this method, whether it is practicing the Mahayana or the path of liberation, is very effective, very clear in sequence, and very universal. According to the introduction of Master Zhiguang, the Dharma door of Dinghui Road was passed down from the Buddha’s time. Sri Lanka was passed down from the South, and it was passed down in Ashoka’s time 300 years after the Buddha’s death. At that time, we all knew that Fa-rectification was 500 years old. At that time, it was still the age of Fa-rectification. Until now, they all belonged to this. The transmission of Buddhism was in the Southern tradition, and they did not break down. Unlike our China, there is a movement to destroy Buddhism every now and then in history, and the Dharma will be discontinued. They are not separated from generation to generation, so their lineage has been handed down, a set of meditation methods that have been handed down from the Dharma-rectification era to the present. This meditation method itself is in Sri Lanka. I don’t know if it is called the path of tranquility and wisdom. Anyway, this path of Dinghui was taught by Venerable Zhiguang. When passing on this meditation, other lay Buddhists sorted it out for him, and named this book “The Path of Dinghui”. If it is taught in the South, it may not be called the path of Dinghui, but I am not sure about the details.
This set of methods is from the time of the Buddha, that is, the time when the Buddha was still alive. How did the Sangha at that time cultivate? They are in the woods, and what they do every day is to meditate in the woods and practice meditation. After meditating for a while, they get up, and they have to go, and they need to be active when they go around. After that, they have to practice scriptures and walks. It means sitting in meditation and walking, just doing these two things. At other times, I will go to alms for alms, and I should eat for alms. Then when the meditation and righteous thoughts are cultivated, the Buddha will guide them to observe the Dharma, and then they are cultivating wisdom. According to Master Zhiguang, this set of methods was taught by the Buddha to the Sangha, this is how the Buddha taught, and those disciples cultivated in this way in the Dharma-rectification era.
So let me briefly introduce the path of Dinghui. The meditation method of the path of Dinghui is Venerable Xunmi, which was preached by Venerable Xunmi in Sri Lanka at that time. The dharma name of this mage is Xun Mie, and the so-called Venerable is an honorary title. Venerable Xun Mie is a certified Arhat. It is recognized as an Arahant in Sri Lanka. He is a current Arahant who has eliminated all afflictions, but passed away in 2003. In the ancient Buddhist scriptures of Sri Lanka, he is also based on the scriptures, which was handed down from their sect, and that sect is called the Copper Plate Division. According to the classics of their sect handed down, which are also the classics of Theravada, a series of effective meditation methods have been gradually sorted out. The beneficiary disciples of this Dharma door passed it down from Venerable Master Zhiguang. In fact, some people now call it Xun Mie Zhi Guan. The beneficiary disciples of this method actually refer to those of us who have learned the path of Dinghui. According to the records of Master Zhiguang’s meditation class, we compiled it into the book “The Road of Dinghui”. After revising and editing by the mage, that is, after sorting it out, the mage himself made revisions. After supplementing and perfecting it, it becomes the inheritance method of this practice. In fact, our Sutra sect does not have the so-called Dharma-ben, but Esoteric Buddhism has the so-called Dharma-ben. Because “The Path of Dinghui” has been edited four or five times, it is already very complete, and to a certain extent can be used as a standard teaching material for the Dharma door of Dinghui, so we call it a Dharma book. So what is a Dharma book? It is a teaching material for guiding Dharma practice.
The Dharma Gate of the Path of Dinghui is from the shallower to the deeper. The introduction to the Dinghui Road was compiled by me, and no one else compiled it. From the shallower to the deeper, it guides the order, practice meditation, what to practice? To practice the first meditation, the second meditation, the third meditation, and the fourth meditation, you must practice all the four meditations in the form realm well, and the cultivation is very stable. It also requires you to cultivate the freedom of entering, staying and leaving meditation in each meditation. . After you are comfortable with entering, staying, and going out, you still need to practice this jhana. The first jhana jumps to the second jhana, the second jhana jumps to the third jhana, the third jhana jumps to the fourth jhana, the fourth jhana jumps to the first jhana, the fourth jhana jumps to the second jhana, and the second jhana And dance the fourth Zen, jumping up and down like this. Train the in and out of meditation, the ease of up and down, so that your meditation will be very powerful. Then after these cultivations are completed, you will gain stable concentration, centered mind, and the most peaceful mindfulness that can be obtained by the Four Dhyanas. That is to practice the four meditations, we will obtain the most peaceful mind and the so-called righteous thoughts. If the four jhanas are stable, then your meditation concentration has been cultivated, that is to say, your mind is not disturbed by gross afflictions, and you can practice Vipassana at this time.
Then meditation means that we have so many stages of visualization here. These stages are observing name and form, observing cause and effect, observing the five kasinas, observing the five aggregates, observing the birth and death of the mind, and observing the eighteen realms. Name and form is a very basic Dharma, and everyone who studies Theravada knows that name and form are the most basic Dharma. Karma, everyone who studies Theravada also knows the so-called method of observing karma and karma, which can be said to be the foundation of Buddhism, and it can be said to be the karma and karma we mentioned earlier. Buddhism requires you to observe, to witness, to witness with your own eyes. Then observe the five kasinas. Many people understand the five kasinas as a noun for consciousness. I think how to observe the five kasinas, because there is no consciousness-only in the southern tradition, and only the northern tradition has consciousness-only. But this five-pass practice actually refers to the Theravada. I forget the specific scriptures. There are some in the Buddhist scriptures, but it is not called the five-pass practice. It is called the five mental states. Anyway, Southern Legend exists. Observe the five aggregates. The so-called five aggregates refer to form, feeling, perception, action, and consciousness. It is taught in Theravada. The five aggregates actually refer to the five levels of confusion in our minds about the state. Then there is the observation of the birth and death of the mind. The four foundations of mindfulness say that all actions are impermanent, the body is impure, the experience is suffering, the mind is impermanent, and the dharma has no self. The observation of the five aggregates belongs to the observation of feeling as suffering, because feeling is the aggregate of feeling. Then there is another one to contemplate the eighteen realms, which is actually to cultivate, what to cultivate, to realize Nirvana. These steps are from shallow to deep, from coarse to fine. It can be said that before I didn’t understand this kind of sequence, I thought whether Buddhism can be awakened or not is a bit of luck. It’s like what Zen said, how to be accepted When the stick was knocked, the teacup broke, and other inexplicable things, it seemed to be a sudden awakening. It seems to be a bit of luck, as if you are lucky to be enlightened. Then I went to learn the path of Dinghui, and found out that this sequence is really scientific! From the shallower to the deeper, there is no element of luck at all. It is really called gradual cultivation, gradual enlightenment, gradual cultivation of the Tao, and gradual liberation. It has every step of the inspection, and every step has the result of every step. It doesn’t say that there is an element of luck in this thing, which is really too scientific. After I learned about this sequence, I was full of praise, thinking why there is such a sequence in Buddhism! I am really amazed. Because I didn’t complete the path of Dinghui. The post I posted, practicing the four meditations and eight samadhis, etc., didn’t cultivate the path of Dinghui to the end. I practiced it blindly. So I think, it seems that there is a bit of luck involved in repairing this. You need to be lucky, and you need to have various states and good conditions to cultivate. After understanding this sequence, I think it is not about luck, but that it does have a ladder, one step at a time for you to climb up, and you can see your
After you have cultivated concentration, you can practice Vipassana. Here it is said that observing cause and effect can destroy self-view, and observing cause-effect is the method of observing cause and effect, which is the fastest way to destroy self-view. In fact, to break self-view is not only to observe cause and effect, but to observe any one, such as observing name and form, observing the five kasinas, observing the birth and death of mind, etc., and any method in the eighteen realms may destroy self-view, and may even prove an arhat It’s all possible. There is no superior or inferior method, but different methods of contemplation have different emphases in dealing with different afflictions. Contemplating cause and effect is particularly focused on getting rid of self-views, and the focus of contemplating cause-and-effect is to destroy self-conceptions. Observing the arising and passing away of the mind is to eliminate afflictions. We have all kinds of afflictions. Observing the arising and passing away of the mind is especially easy for us to clear up all kinds of afflictions. Viewing the eighteen realms is to prove emptiness. In fact, this emptiness is because I am embarrassed to write about the realization of Nirvana, so I replaced it with emptiness. In fact, viewing the Eighteen Realms, because everyone in this group has confidence in me, or in other words, the path of Dinghui, so I will talk about it behind closed doors. It is to realize Nirvana, of course, while realizing Nirvana, one also realizes emptiness. So, this set of Shamatha-Vipassana steps, really, so far, I have visited so many different Zen Sevens, the most admirable, the most scientific, the most effective, no moisture, all dry goods, the best method. I really can’t use any words to praise the beauty of this practice!
“The path of Dinghui is clear in order, and the combination of stop and see. Its evidence can be investigated and verified. It provides Buddhist practice lovers and explorers with an efficient practice route verified by predecessors.” The path of Dinghui has been passed down to the present It has been more than 20 years. It should be Master Zhiguang who started teaching it from Shaolin Temple in 1996. It was at the Shaolin Temple at first, I heard about it, but I don’t know if it’s true. In fact, there are a lot of people who have learned the path of Dinghui, and many of them have already attained fruition. Many people have even practiced the way of Dinghui to become monks, and even became arhats. There are many of them. Therefore, it is an efficient practice route that has been verified by many people.
Question : Does attaining Nirvana mean attaining Arhatship?
Answer : Not necessarily. According to the theory of Hinayana, to attain Nirvana is to attain Arhatship, but according to the theory of Mahayana, it is not necessarily true. Because Bodhisattvas can also realize Nirvana, but they just don’t realize liberation, hehehe, so not necessarily. Of course, I should talk about it behind closed doors, because it is a different way of saying big and small vehicles. If you follow Hinayana, he will not admit that you have attained Nirvana at all. But the Mahayana says that Bodhisattvas can also attain Nirvana, because Bodhisattvas also have the wisdom of liberation, how can they save people from liberation without the wisdom of liberation? right? He just doesn’t try to realize liberation. What is not to realize liberation? It’s just that he doesn’t want me to die in this life, so I won’t come, I just enter Nirvana, and there will be a future after I don’t accept it. He still wants to save all sentient beings, so that I can finally achieve liberation. This is the motivation of a Bodhisattva. Therefore, bodhisattvas do not necessarily come from afflictions, but may come from the power of vows. But the Hinayana said that you are troubles, don’t talk about vow power, hehehe. This is because the views of Mahayana and Mahayana are different. After you learn Mahayana, I will explain it to you slowly.
original:
Introduction of the Exalted Lord:
Venerable Amatha Gavesi is the founder of Devanapati Samatha Vipassana Meditation Center (Devanapati Samatha Vipassana Meditation Center) on the outskirts of Kandy, the ancient capital of Sri Lanka, and is also recognized as a rare saint in the Buddhist circle of Sri Lanka , whose meditation inheritance can be traced back to the two arhats who came to Sri Lanka in the third century BC, namely, a pair of children of King Ashoka of the Maurya Dynasty-Mahinda Bhikkhu and Sangamida Bhikkhuni. His Holiness was born in 1918, passed away on June 11, 2003, at the age of 85. He has been invited many times to the United States, Australia and Malaysia to guide meditation. In 1992, at the invitation of Venerable Master Zhiguang, His Holiness went to Singapore to teach Zen. Since then, he has never stopped for more than ten years.
explain:
About the Dharma door inheritance of the path of Dinghui. Seeking the Venerable, Venerable Amatha Gavesi is his English. He is the founder of the Devanapedis Samatha and Vipassana Meditation Center on the outskirts of Kandy, the ancient capital of Sri Lanka. You can check this, anyway, I haven’t been to Sri Lanka yet, when will I have time to go to Sri Lanka. Sri Lanka is a very special place. There is a Mahayana classic called the “Langa Sutra”. The city of Sri Lanka is located in Sri Lanka, so Mount Langa in Sri Lanka is a holy place for Buddhism.
“The Venerable Xun Mie is recognized as a rare saint in the Buddhist circle of Sri Lanka. His meditation inheritance can be traced back to the two arhats in Sri Lanka who came to Sri Lanka in the third century BC, that is, a pair of children of King Ashoka of the Mauryan Dynasty – Mahinda Bhikkhu and Sangamida Bhikkhuni. His Holiness was born in 1918 and passed away on June 11, 2003.” Oh, he passed away when I went to learn the path of Dinghui in 2003. “Shishou is 85 years old. He has been invited many times to the United States, Australia and Malaysia to teach meditation. In 1992, at the invitation of Master Zhiguang, His Holiness went to Singapore to teach Zen. Since then, he has never stopped for more than ten years.” We In fact, there is now a volunteer group called for to translate the English lectures left by Venerable Xun Mie. The translation of the teaching should be almost finished now, and we will publish it at that time, maybe on the official account or somewhere, so that everyone can also understand how Venerable Xun Mie taught the way of liberation. But Venerable Xun Mie is a pure Southern transmission, a pure way of liberation practice, he does not teach Mahayana.
So, roughly like this, this is an introduction to the Dharma Gate of the Path of Dinghui.
5.1.1 Stop
original:
end
- The Four Zens of the Form Realm
- Settled at ease
- live comfortably
- out of concentration
- beyond zen
Two kinds of transcendent samadhi (steps beyond the dharma realm)
The transcendent refers to the ability to surpass all places and enter and exit freely, but it has ambiguous meanings.
[1. Transcending into Samadhi] Those who transcend into Samadhi refer to the unwholesome dharmas that are separated from the realm of desire, have awareness and insight, enter the first jhana of the form realm, and from the first jhana, transcend into the formless realm where there is neither thought nor no thought. Whether there is a thought or no thought, it arises, and it enters and dies and is determined by the thought. After the extinction of feelings and thoughts, you can enter the first meditation. From the beginning of the Dhyana, enter into extinction and accept the imagination. From the cessation of feelings and thoughts, enter the Second Dhyana. The second meditation arises, entering into extinction and accepting contemplation. From the extinction of feelings and thoughts, enter the third dhyana. The third meditation arises, entering into extinction and accepting contemplation. From the extinction of feelings and thoughts, enter the fourth dhyana. The fourth dhyana arises, enters into extinction, and experiences contemplation. When the thought of extinction is eliminated, enter the empty place. Start from an empty place, and be determined by your imagination. The extinction of feelings and thoughts arises, and enters the place of consciousness. Consciousness begins, and death is determined by imagination. The extinction of feelings and thoughts begins, and there is no place for entry. There is no need to start, to enter and die by the assumption. From the extinction of feelings and thoughts, enter a place where there is neither thought nor no thought. It arises from the place where there is neither thought nor no thought, and it is the appearance of the Buddhas and Bodhisattvas who have transcended into samadhi. If a person who hears a voice can only transcend into one certainty, but cannot transcend into two certainties, then the situation can be as explained above, and he can freely transcend into it. (No use means no place.)
[2. Beyond the Samadhi] Those who go beyond the Samadhi mean that they start from the cessation of feeling and thinking, and enter the scattered mind. Let the mind rise, and enter and die by the imagination. When the thought of extinction arises, it also enters the mind of dispersal. From the mind of relaxation, enter a place where there is neither thought nor no thought. Whether there is a thought or no thought, start everywhere, and live in a relaxed mind. From the mind of relaxation, enter the place of nothingness. Starting from nothing, live in a relaxed mind. From the mind of relaxation, enter the place of consciousness. Start from the place of consciousness and live in the heart of relaxation. Get up from the mind and enter the empty space. Start from an empty space and live in a relaxed mind. Start with a relaxed mind and enter the four meditations. The fourth meditation arises, dwelling in the mind of relaxation. Start with a relaxed mind and enter the three meditations. From the third meditation, dwell in the mind of relaxation. Let the mind rise, and enter the second meditation. From the second meditation, dwell in the mind of relaxation. From the mind of relaxation, enter the first meditation. From the beginning of meditation, dwelling in the scattered mind, it is the appearance of Buddhas and Bodhisattvas beyond samadhi. If a person who hears a sound can go beyond a certain level, but not beyond a certain level, what’s more, as explained above, he can easily go beyond it.
explain:
In fact, the road of Dinghui has been basically introduced before. Here I have divided it into two sub-headings, one is tranquility, and the other is insight. “Zhi” means to practice the four meditations of the form realm, and then practice the ease of entering samadhi, staying in samadhi, and coming out of samadhi, and also practice transcendence, which is the so-called random jumping. As for the transcendental Zen, here I have excerpted some explanations of the transcendental Zen from the “Dictionary of Buddhism” called Transcendence Samadhi. When we practice meditation and can go beyond, it is called samadhi to a certain extent, because it not only has concentration in it, but also wisdom in it. That’s why many people say that practicing meditation does not lead to wisdom, and practicing meditation cannot prove wisdom. Although the scriptures say that practicing meditation is not cultivating wisdom, I think it’s because you don’t know how to practice meditation. In fact, if you master meditation, you can also improve Be wise, haha. This is my personal opinion, and many people may disagree. So, why do we say that transcendence here is called samadhi? You see, “Those who go beyond the samadhi refer to the unwholesome dharmas that are separated from the realm of desire, have awareness and insight, enter the first meditation of the form realm, and from the first meditation, transcend into the formless realm where there is neither thought nor no thought. There is neither thought nor no thought. From the first jhana, enter the meditation on cessation of feeling. From the beginning of the cessation of perception, enter the second jhana…” It is casual transcendence, what is transcendence? That is to say, we usually enter meditation in stages, from the first jhana to the second jhana…, the mind stays stable in the first jhana, and gradually becomes more careful and does not want to stay in the first jhana. After staying in the second jhana for a long time, I gradually felt the joy of samadhi in the second jhana. This kind of joy is relatively rough, so I gave up the joy and then went to the third jhana. This is not called transcendence, it goes up from one meditation to another, until it reaches extinction. Transcendence Zen means that I want to go to Chan for a few times, and when I think about it, I will go in and do it directly. In this way, he will be at ease in meditation, not only entering, staying, and exiting at ease, but also transcending ease, which is very powerful. You see, this transcendence of Zen, transcendence of samadhi, “is the appearance of transcendence into samadhi for all Buddhas and Bodhisattvas. If you are a sound-hearer, you can transcend into certainty, but not into two samadhis.” Sure, hehe. “What’s more, as explained above, it is free and beyond entry.” Do you see that the sound hearer refers to the Hinayana person, and the bodhisattva refers to the person whose enlightenment has surpassed the sound hearer, called a bodhisattva. Now we talk about so-and-so bodhisattvas all the time. In principle, a bodhisattva must have a certain amount of wisdom. Generally speaking, it refers to a person who has surpassed the wisdom of the shravakayana. He can be called a bodhisattva. If there is no one who surpasses the wisdom of the shravakas, that Bodhisattva belongs to flattery, and is a person who puts a high hat on others. But you can be a bodhisattva, we learn to be a bodhisattva. We demand ourselves by learning to be a bodhisattva, so we can be called little bodhisattvas, ha ha.
From this we can know that when we practice meditation, if you can surpass two samadhis, he said here that you can surpass one samadhi. Does the superseding one samadhi mean the first step and the first step, or does it mean that there is one in between? My understanding is to go up step by step, not intervals. Then being able to surpass two samadhis means that there can be one, two, or even more in between. That is to say, people with this ability are the abilities of all Buddhas and Bodhisattvas. Therefore, those who can practice transcendent Zen must have a certain amount of wisdom. So everyone should believe that if you practice meditation well, if you really practice it thoroughly, and if you can surpass it, you will develop wisdom to a certain extent.
Well, what I said earlier is the transcendence into samadhi. The so-called transcendence means that I can jump directly from the first meditation, boom, to the fourth meditation, which is super-entrance. There is also the so-called transcendence, “It means starting from the concentration of cessation of feeling and thinking, entering the mind of dispersal. Starting from the concentration of cessation of feeling, entering the concentration of cessation of feeling. Starting from the concentration of extinction of feeling, it returns to the mind of dispersal.” It means that his source is to relax the mind, completely out of samadhi , that is, I can transcend into the state of extinction in an instant from the relaxation of the mind, and then come out of the extinction of the concentration, and reach the state of relaxation in an instant. This one is more powerful than the previous one. The previous one is super-entry, and this one is super-exceeding. Starting from the relaxation of the mind, one can enter into the concentration of extinction in an instant. It is the same for each of the following ones. From the first jhana, you can enter the first jhana. From the first jhana, you can enter the first jhana in a moment. To the place of boundless consciousness, to the place of nothingness, the samadhi of the four emptinesses is fine. “From the empty space, stay in the mind of relaxation. From the mind of relaxation, enter the fourth jhana. From the fourth jhana, dwell in the mind of relaxation. From the mind of relaxation, enter the third jhana. From the third jhana, dwell in the mind of relaxation. From the mind of relaxation, enter the second jhana.” whatever. “It is for the Buddhas and Bodhisattvas to surpass the samadhi. If a sound-hearer can go beyond a certain point, but not two samadhis.” See, he can only go beyond a certain point, not two samadhis. Only bodhisattvas have this ability. This is very powerful. That’s why we often say that how deep a person’s practice is depends on whether he can practice Transcendence Zen. The practice of transcending meditation is simply that, some people say so, if a person can transcend the freedom of the nine times of samadhi, if he can transcend the freedom of samadhi and the freedom of entry into freedom like this, then it is like a human being who has mastered the fire, and he can create Civilization can subdue all heretics, it’s so powerful, ha ha. So you should be determined to learn, this is really very special. I can’t even do it, I have to make up my mind to do it.
5.1.2 Outlook
original:
view
- Awareness of name and color
Name, form, and name are the heart, which means that the heart has a name but has no form and quality; form is the form and quality, which is the body.
- See cause and effect
- five kasina
- Contemplating the Five Aggregates
- Mind arising and passing away
- Watch the Eighteen Realms
explain:
Contemplating name and form, this is about cultivating Vipassana. I won’t talk about it in detail, because these belong to the content of meditation classes. In short, viewing the five aggregates belongs to the viewing of feeling, which is suffering. We don’t teach lay people, because it is easy to have a strong renunciation. After practicing, he doesn’t want to be a worldly person. He just wants to become a monk. Bhikkhu of the world. Of course, this is also a good thing, but often he is not prepared for these people, and his family members will be in great trouble. So we don’t teach lay people, but we lay people can be Bodhisattvas, right? With Mahayana mind, it is possible to cultivate in the world, even if the Hinayana is renunciation, we can also cultivate to the three fruits. I won’t talk about it in detail.
5.2 Mahayana Prajna
5.2.1 One Reality Seal
original:
3.2. Mahayana Prajna
3.2.1. One Reality Seal
The Seal of Reality (term) The Reality is the seal that has been passed down by Buddha and Buddha since the beginning, so it is called the Seal of Reality. All the Hinayana scriptures are printed with the three methods, and all the Mahayana scriptures are printed with this reality. The preface of the Lotus Sutra says: “I am strict with my appearance, and the light shines on the world. I am respected by countless people, and I seal the truth by telling the truth.”
A seal of reality (term) is one of the seals of the reality of all dharmas. That is to say, for the three dharma seals, it is the truth of the reality of all dharmas. The convenient article of the Miaofa Lotus Sutra says: “It is respected by countless people, and it is for telling the truth and sealing it.” , the principle of truth, there is no two and no difference, and it is separated from all illusory appearances. The sealer believes that all the Mahayana scriptures spoken by the Tathagata are based on the principle of reality, and the teachings are sealed. Heretics cannot be mixed, and demons cannot be broken. If If there is a seal of reality, it is the teaching of the Buddha; if there is no seal of reality, it is the teaching of the devil.” (One Fa Seal)
explain:
The Path of Dinghui is a guide to the practice steps of the Path of Liberation, and it belongs to a systematic practice. In fact, I have always wanted to talk about Mahayana, how to practice Mahayana, what views you should hold, what kind of practice you should practice, how you should practice with Mahayana views in your life, and how to apply Buddhism to your life. I have always had this idea, not only applied to life, but can even be applied to our physical and mental health and so on, all kinds of things. I have always wanted to talk about it, but I have never dared to talk about it, because the principles of Mahayana are too profound for ordinary people to understand. If you follow it, like the “Mahayana Daji Jizang Sutra”, it says that when you tell others about Mahayana, you must listen to people who have practiced the method of liberation for a long time, and have practiced the way of liberation for a long time, then they have a lot of merits for liberation , then he has the good root of believing in the Dharma, and he can endure the Mahayana Dharma, otherwise, he will have wrong views. You should observe carefully: In fact, many people who study Mahayana have gone astray in their studies, and they are crazy about their studies. That is very problematic. Such a person is said to have insufficient virtuous roots. He cannot learn Mahayana, which is called poisoning. When we talk about curing diseases, Buddhism says that various methods are like medicine. We talked about the Three Refuges earlier. The Dharma taught by the Buddha is like Dharma medicine. It is a way to enlighten us and liberate us. To cure afflictions, we need to take various Dharma medicines. This magic medicine has ordinary effects and powerful effects. The Mahayana method has very powerful effects. An ordinary person may not be cured of his disease after eating it. He may be poisoned, or he may die from the poison. This is what Mahayana often says, the dharma body, wisdom, and life are cut off. The reason why I dare not talk about Mahayana is because I feel that many people are immature. Now I have posted this post for many years, from 2013 to now, it has been 7 years. As for the people who read this post, I mean that they have read my post for a long time, and they have confidence, that is, they have a certain foundation in the matter of believing in Buddhism, especially for me personally. I must believe it, and then I began to try to explain the Mahayana little by little. Then, there is another reason, that is, many people originally wanted to learn the Mahayana, and then they came to learn the path of Dinghui. Ultimately walk the path of liberation. I don’t want to go in the direction of liberation and become a monk. I want to learn Mahayana, so that I can get rid of worries and face life. I don’t want to hurt my parents, my relatives, friends, and my wife. I hope that I can also make them happy and make them happy My life relieves afflictions and enables me to practice. Because of this reason, I aroused the desire to talk about Mahayana, so I started to talk about it. This Mahayana, in the last period I had already held a Mahayana class, which was devoted to teaching Mahayana, how to cultivate, what views to hold, and how to cultivate. According to the Zen 7, although there were not many people, the effect was quite good. They all responded well, which made me feel that I can try to explain to everyone how to practice Mahayana systematically.
As for the Mahayana, I won’t talk about it here, because how to cultivate the specific system will still be explained in the meditation class. Because our listening, thinking, and insights must match our practice. If you only listen and think without practicing, after you have been enlightened, if you don’t practice, you will feel that there is no inspiration and meaningless when you hear the same Dharma next time. Well, it’s actually not a good thing. We must match our listening and thinking with our practice, so that every time we hear different Dharma, it will promote your progress, because if you continue to practice, to experience, to experience, to verify, you will continue to improve, if After hearing the Dharma but not practicing it, after hearing the Dharma but not practicing it, after hearing the Dharma again and still not cultivating, after hearing the Dharma slowly, I don’t feel any sense, you know, I don’t get excited when I hear any Dharma, and I can’t get up the mentality to put it into practice , That’s not a good thing, so everyone should be cautious.
To learn Mahayana, we must first know that Buddha refers to enlightenment, so what is enlightenment? What is awakened is the reality of all dharmas. The so-called reality of all dharmas refers to the reality of all dharmas… Oh, this reality, I will not explain it for now. First of all, what is called the seal of one reality, then the seal of one reality is actually a seal that has been passed down by Buddhas since the Buddhas. The so-called seal represents the wisdom of this Buddha, “so it is called the seal of reality. All the Hinayana scriptures are sealed with three dharmas”, that is to say, when we say the Hinayana scriptures, they are sealed with three dharmas, that is, “all actions are impermanent. , All dharmas have no self, and Nirvana is peaceful” as the dharma seal, to test whether this dharma talisman conforms to the Buddha’s teaching, whether this dharma can liberate all living beings, is to use the three dharma seals to seal. As for the Mahayana, it refers to the wisdom of enlightening the Buddha. It is confirmed by the reality of all dharmas and the seal of reality. “All Mahayana scriptures are sealed with this reality.” So what exactly is the Seal of Reality? In fact, the language is difficult to speak, and the language is very difficult to speak. The preface of the “Lotus Sutra” said: “I am strict with my body, and my light shines on the world. I am respected by countless people, and I am telling the truth.” In order to open, show, enlighten, and enter, let all beings be able to open the Buddha’s knowledge, show the Buddha’s knowledge, realize the Buddha’s knowledge and enter the Buddha’s knowledge. What is Buddha’s knowledge? It is to see the truth, that is, to see the truth of all dharmas. The so-called truth is also called the reality. According to Mahayana Buddhism, the various so-called dharmas we see, such as birth and death, permanence and impermanence, etc., are all delusion, which is called untrue. Then when you see the truth, it is called truth. As for the seal of one reality, here are some explanations, which I also extracted from the “Dictionary of Buddhism”. The same thing is said here: “That is to say, the truth of the reality of all dharmas for the three dharma seals.” Look at the “Lotus Sutra”: “One reality is the principle of truth, there is no difference, and it is separated from all illusory appearances.” The so-called reality here refers to the real truth, so the real truth is the same as no other, and there is no separation. “The sealer also believes that all the Mahayana scriptures spoken by the Tathagata are based on the principle of reality, and the teachings are sealed. Heretics cannot be mixed, and heaven and demons cannot be broken. If there is a seal of reality, it is the Buddha’s teaching; if there is no seal of reality, then It is the theory of the devil”, in short, it is to use the seal of reality to verify that these principles and symbols do not conform to the Buddha’s teaching. In fact, the so-called Seal of Reality refers to the truth of the reality of all dharmas. In fact, it cannot be said. It can only use some metaphors, or use some methods of elimination, the so-called non-duality and no distinction, no-duality means no two, no-difference means no difference, separation from all falsehoods means no falsehood, this is the method of elimination, because it is necessary to tell the truth, too Disaster said. If we take the “Nirvana Sutra” as an example, it says that the place where all dharmas cease to exist is the truth. You should learn it yourself, because it cannot be explained clearly in a few words.
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Heart seal (term) The original meaning of Zen is not to establish words, not to rely on words, but to use the heart as the seal, so it is called the heart seal. The heart is the heart of Buddha. The meaning of printing can be printed by the sealer. This seal can seal or seal the true meaning of Buddhism. Just like the so-called three dharma seals of Jingzong, one reality seal. With this Buddha’s heart seal, it is directly imprinted on the hearts of all living beings. Call it heart to heart. Huangbo said in the main points of teaching the heart method: “Kasyapa has come, seal the heart with the heart, and the heart will not change. If you print the emptiness, you will not be able to print it. If you print things, you will not seal the Dharma. Therefore, if you seal the heart with the heart, the heart will not change.” The Sixth Patriarch Altar Sutra said: “Master said, I pass on the Buddha’s heart seal, and I dare not violate the Buddhist scriptures.” The sealer, Bodhidharma from the west did not set up words, but only passed on the heart seal, pointing directly at the heart, and becoming a Buddha by seeing one’s nature.” Liu Yuxiwen said: “After the Buddha passed away, the great disciple interpreted the holy words to form the scriptures, and passed on the heart seal as the Dharma. Inheriting the Dharma and being able to pass it on is called the sect.” Today we know each other, which is called heart-to-heart bond.
explain:
As for the Seal of Reality, there is another one, the so-called Heart Seal. Let me introduce this heart seal to you. We must understand Zen Buddhism when we learn Mahayana. Zen uses the heart as the seal, and the heart refers to the so-called Zen mind. Zen refers to the meaning of enlightenment. “The original meaning of Zen is not to establish words, not to rely on words, but to use the heart as the seal, so it is called the heart seal. The heart is the Buddha’s heart.” Buddha actually refers to enlightenment, enlightened sentient beings, enlightened ones. “The sealer seals the meaning of the seal. This seal can seal or seal the true meaning of Buddhism.” That is to say, this heart seal is equivalent to the seal of reality, and the seal of reality is the seal of the heart, which can seal the true meaning of all dharmas. . That is to say, through this heart seal, one can understand the true meaning of all dharmas. “It’s like the so-called three dharma seals in the scriptures, and one reality seal. The Buddha’s heart seal is directly imprinted on the hearts of all living beings. It is called heart-to-heart transmission.” Well, this is the so-called seal. Our Zen school often talks about proving that someone has become enlightened. For example, Master Yongjia went to pay homage to the Sixth Patriarch, and the Sixth Patriarch confirmed his enlightenment on the spot. This is heart-to-heart, which is called heart-to-heart in Zen Buddhism. “Huangbo taught the Dharma of the Heart and said: ‘Kasyapa has come, and the heart is imprinted with the heart, and the heart is the same. If you print the emptiness, you will not be able to print it. If you print the thing, you will not be able to seal the Dharma. Therefore, if you seal the heart with the heart, the heart will not change. ‘” Kasyapa refers to Kasyapa Buddha, and refers to our seven Buddhas of the virtuous kalpa. The first Buddha is called Kasyapa Buddha. Inheritance of Zen Buddhism, he said that his Dharma has not only been passed on from Shakyamuni Buddha, but has been passed on since Kasyapa Buddha. Now there is another saying that in the future our next Buddha, Maitreya Bodhisattva, will come to become a Buddha, to become Maitreya Buddha. When he came to become a Buddha, he would go to Jizu Mountain, press his toes on the mountain, and then the mountain would be opened, and then our Venerable Kassapa would take out the mantle of Shakyamuni Buddha and pass it on. To Maitreya Bodhisattva. Then it means heart-to-heart transmission, because the Buddha’s heart-to-heart transmission at the Lingshan Dharma Conference was passed on to Venerable Kasyapa, and then the next Buddha Maitreya Bodhisattva will become a Buddha, and it was Venerable Kasyapa who passed on Sakyamuni Buddha Give the mantle to Maitreya Bodhisattva. This is another heart-to-heart transmission. According to Zen Buddhism, every Buddha came from heart-to-heart. Buddha Kassapa passed on the seven Buddhas, to Sakyamuni Buddha, then to Venerable Kasyapa, then to the twenty-eight patriarchs of the Western Heaven, and then to the sixth patriarch of Zen Buddhism in China. Heart to heart, passed on from generation to generation. The same heart and mind means that there is no difference in their consciousness, there is no difference. “The Sutra of the Sixth Patriarch said: ‘Master said, I pass on the seal of the Buddha’s mind, and dare not violate the scriptures.'” It refers to what they say in Zen, how to make others awaken, they say it is called the seal of the Buddha’s mind. There is a so-called commentary in “Bi Yanlu”: “Single transmission of the heart seal, teaching lost ways”, what it talks about is the transmission of the heart seal, it does not tell you about those things that are gradually cultivated, it just talks about the transmission of the heart seal, which is The established and suspended moves of Zen Buddhism The card is called Chuan Buddha Heart Seal. That is to say, Zen Buddhism directly transmits the most ultimate enlightenment. In Zen Buddhism, it is said: “After the Buddha passed away, the great disciples acted out the holy words and formed the scriptures, passed on the mind and seal the Dharma, and inherited the Dharma to pass on the Dharma.” In Zen Buddhism, these patriarchs are Buddhas, which is equivalent to A Buddha is a Buddha. They say that one becomes a Buddha by seeing one’s nature. So the Dharma taught by the Sixth Patriarch, the teachings of the Sixth Patriarch, were recorded by these people. They called the “Sixth Patriarch Altar Sutra”. It is called “Sutra”, but it is not what Shakyamuni Buddha said, it was taught by the Sixth Patriarch, and it is called “Platform Sutra”. That’s because Zen Buddhism recognizes that their Zen ancestors are Buddhas, and they pass on the Buddha’s heart seal. Then, the methods they teach in mind seals are “acting the holy words to form the scriptures”. So Zen is very special. Our Xianzong respects Zen as the real sect, and others are called sects.
Arouse Bodhicitta, today I will talk about what it is to arouse Bodhicitta. I don’t think I can finish the lecture today, it’s 9:45, so let’s stop. See if you have any questions you can ask? It’s too late to talk about it next time if you generate bodhicitta. Do you have any questions? No problem, let’s go back together.
May this merit spread to all. Together with all living beings, we will all become Buddhas. Thank you for listening, I will talk about it next time. Thanks everyone, get out of class is over.
5.2.2 Overview of Mahayana Prajna
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We have already given three lectures on the road map of Buddhist practice, and today is the fourth lecture. In the last lecture, we have already talked about the basics of listening and thinking and basic cultivation, and then we also gave you an introduction to the path of Dinghui, and then we talked about the part of Mahayana Prajna. I don’t know if you still have any impression of this sequence? Every time I talk about it, I want to review it, review the framework of our entire practice route, and the basic listening and thinking, do you still remember it? Karma, karma, reincarnation, the Four Noble Truths, renunciation, etc. Basic training, including precepts, meditation practice, mindfulness practice, and how to accumulate our merits, as well as our minor training Do you still have any impressions of guardian Zen, reciting mantras and some Dharma protector practices? Remember, we need to understand our practice route of learning Buddhism within this framework. You often don’t know where you are in your cultivation and how to cultivate next. Then, you have to think in combination with this framework, where I am lacking, and where I need to supplement, and then what should be cultivated in the next stage. You should think in combination with this framework .
Then this systematic practice refers to the path of Dinghui recommended by us. This is the method of Theravada, and it is the practice of the pure way of liberation. It is divided into two stages of meditation. There are 1, 2, 3, 4 dhyana and the samadhi free order of transcending dhyana. Today, someone actually asked in the QQ group, saying that someone in their Theravada said about turning to freedom and self-examination…, we did not mention it in the path of Dinghui, and asked about this matter. Our path of Dinghui does not mention the freedom of turning and self-examination, but there is freedom in entering and exiting concentration, and you also need to practice transcendent Zen, you know? Transcendence Zen means that the first Zen, the second Zen, the third Zen and the fourth Zen can be jumped at will. Once you have completed the transcendent Zen, then the so-called freedom of reflection and freedom of turning will naturally be included in it. Then the path of Dinghui and meditation is actually in the Hinayana, it is to first break the self-view, and then let your afflictions be purified step by step, and finally remove some obstacles to concentration, that is, obstacles to meditation. In the end, you will go to realize Nirvana. In the last view, viewing the Eighteen Realms is to realize Nirvana, you know? Then, the realization of Nirvana is actually the realization of emptiness in terms of Mahayana. So in fact, Hinayana and Mahayana, there is no boundary in practice, and there is a big difference in view, so I will talk about the view and practice of Mahayana in the Mahayana Prajna. As for the path of Dinghui, it is mainly the above-mentioned basic learning and contemplation, which is enough to lay a solid foundation. Of course, this foundation is also the foundation of Mahayana. With these foundations, it will be easier to cultivate the “Path of Dinghui”. You will not be ignorant of the principles of practice. Then why is it said that there are differences in the views of the Hinayana and the Hinayana, but there is no gap in the practice? The main reason is that we say that there are many common dharmas. For example, we say that the way of liberation belongs to Buddhism, but the four dhyana and eight samadhis belong to the common dharma. Or to finish. Then, what he has a little bit beyond outsiders is, for example, from the perspective of meditation, the place beyond outsiders is extinction concentration, and the ninth concentration is beyond the ability of outsiders, so this is his difference. It is the ninth samadhi, which is the extinction samadhi. Well, his wisdom is also different from that of heretics. Heretics also have their so-called wisdom. Heretics talk about the unity of Brahma and self, and heretics also talk about enlightenment, what kind of Tao… They also have their so-called The truth of consciousness. But their principles, from the point of view of Buddhism, or from the point of view of Buddhism, are not perfect. That is to say, in fact, heretics are not a derogatory term, but that they have not reached the level of Buddhahood, or that they have not reached the level of complete enlightenment like liberation. But compared to ordinary people, for example, heretics can be reborn to the Heaven of Form Realm, The realm of the formless gods is far beyond us ordinary people, these people in our desire realm, even surpass the heavenly beings in the desire realm. Therefore, heresy is not a derogatory term, but it means that his enlightenment is not perfect, and he cannot reach the level of liberation, escape from reincarnation, and life and death like Buddhism. So to say that he seeks the law outside his mind is heretics. Just now I talked about the common law and the non-common law, so let’s talk about the practice methods of this part of the Hinayana, whether it is meditation or meditation, the breaking of self-view, the end of afflictions, and the realization of emptiness and nirvana are common to the Mahayana. It’s okay, you know, haha. Therefore, these practices of the Hinayana, as well as the attainment attained by the Hinayana, must also be achieved in the Mahayana, but the Mahayana has a more perfect and more holy wisdom, which mainly refers to wisdom.
In fact, there are differences between the Hinayana and the Hinayana. The Hinayana mainly emphasizes the liberation of afflictions. This is the core and main point of the Hinayana. It mainly wants to escape, to realize liberation, to realize the liberation of Nirvana, and finally to achieve Nirvana without residue, and then no longer reincarnation , called life and death. This is the core principle and goal of Theravada and the Path of Liberation. The core of the Mahayana, the most important thing is to talk about wisdom. The liberation of reincarnation is secondary to the Mahayana, but wisdom can achieve the so-called freedom. Wisdom can make our body and mind feel at ease, even in troubles. To be at ease, even in handling various things. This is the goal and direction pursued by Mahayana, and he even thinks that troubles are the embodiment of wisdom. But I usually dare not say this kind of thing, because you have heard my lectures many times. Dare to speak, why dare not speak? Because I am afraid that some people will learn these things, but in fact they will not be able to connect at all, and they will not be able to connect. He came up to learn the Mahayana, and he didn’t understand or understand the teachings of the Hinayana, and he didn’t practice meditation, he didn’t understand renunciation, and he didn’t understand liberation, so it is very dangerous for him to emphasize wisdom when he comes up. Yes! Because, it is very likely that because his aptitude is not enough to accept this so-called method of entering the world to cultivate enlightenment and enter the world to cultivate bodhicitta, then he may be killed by this method. There are often some metaphors in Buddhism that small saplings can only be nourished by light rain and can grow. Then, the small rain refers to the small method, which refers to the small multiplication method, and refers to the self-interest method. Then the Mahayana is like the torrential rain, only those big trees are already very strong and will not be washed down by the heavy rain, then he can get the nourishment of the heavy rain. This heavy rain refers to the dharma rain, which refers to the great dharma rain, and refers to the Bodhisattva way or the Dharma door of the Buddha way. Well, because you have listened to it many times, my class has already started with the four meditations and eight samadhis of the Hinayana, and it should have been five or six. Many of you came in by reading my post. I have already done a lot of foreshadowing in that post, so I dare to say it, and I dare to say it bit by bit. Otherwise, I would be very scared and flustered. Oh, shouldn’t we talk about this, because talking too much will harm people, right? What if he does not have the confidence to slander? I often have this kind of worry.
Well, the path of Dinghui mentioned just now, in fact, the Dao of Dinghui, is a general term. In fact, the path of liberation is just like this, but it is cultivated in different ways. Because we are liberated, we have the so-called wisdom liberation, which is to eliminate afflictions; Then wisdom liberation is the so-called wisdom liberation arhat, if the body is liberated, if it is also wisdom liberation at the same time, it is the so-called universal liberation arhat. In fact, the process of meditation and renunciation is also called eight back homes in Buddhism, which is the so-called eight doors of liberation. This is the way of liberation. Extinguishing concentration is the liberation of physical evidence. Then wisdom cuts off afflictions, and has no greed in the three realms. Without greed in the three realms, he can avoid future existence and realize Nirvana. It’s like this. Well, in fact, in Mahayana, when we talk about Prajna Paramita, the root of Mahayana is actually a further discussion of the wisdom of Nirvana, you know? We say that Hinayana finally reaches Nirvana, but he won’t tell you about Nirvana. When others asked the Buddha what Nirvana was all about, the Buddha would not answer and remained silent. Then, the Buddha will persuade, he said that if you want to figure out what is Nirvana, it is better to figure out how to cultivate. opportunity, you know? Therefore, the Buddha does not explain the inaction and formlessness of Nirvana. As for the Mahayana, there are various sayings, that is, he will tell the truth, the seal of reality, he will tell you to develop Bodhicitta, you must cultivate the ten paramitas, you must cultivate various wisdoms, and finally, able to realize reality. The principle of the Mahayana is actually based on the reality of all dharmas. The reality of all dharmas is actually the sublimation of Nirvana. That is, our Hinayana Nirvana talks about leaving reincarnation, and when it comes to Mahayana, everything is ideal. Originally, all kinds of dharmas are because we are deluded in them, so we will experience all kinds of suffering. Didn’t we talk about the origin of suffering and the extinction of Tao? If you don’t get confused in it, then these are not only suffering, but all kinds of solemnity, all kinds of excellence, and you can even use some metaphors to say that the so-called heart is originally a pure land, etc. These are all very important. Profound legal principles. So how do we realize these things? The Mahayana is about to start. He said, first of all, do you believe in these dharmas? Do you believe in them? What did the Buddha say, these principles of Mahayana? Then there is the so-called stage, which is the so-called Bodhicitta, and then practice the ten paramitas, and then realize the truth, and finally achieve the pure land of the Buddha.
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I have listed some order here, which is what I sorted out. These steps are actually to a certain extent. In this part, generating bodhicitta and Zen Paramita can be regarded as steps, and then the Diamond Sutra, Heart Sutra, and Perfect Enlightenment Sutra are not counted as steps. This is what we need to understand. What principles, in fact, many things are talking about the same thing, talking about the same thing but from different angles. Then I just pick it out, and then make a reinforcement of an impression on knowledge, which can be regarded as leaving a seed of wisdom on listening and thinking. Then the Zen Paramita is what we want to practice in the Mahayana. In fact, from the perspective of practice, the Mahayana is mainly about the six paramitas. Then the most important thing I think is, this Zen Paramita, Zen Paramita and Prajna Paramita. In fact, the so-called Paramita means to be able to use Zen to concentrate. For example, Zen Paramita is to use Zen to reach the other shore. Then the other shore here refers to the other shore of Nirvana. Of course, the Nirvana of Mahayana covers We say that the Nirvana of the Eighteen Realms of Hinayana means to cover emptiness. But his Nirvana is not just saying that you will never come back after you die, but what can it be called? To be able to come freely, hehehe, maybe this is a metaphor. Not only come freely, but come freely, this is the meaning of Nirvana in Mahayana. Then this Zen Paramita and Prajna Paramita are the most important, and they are mutual proofs, that is, Prajna Paramita must be proved by Zen, and Zen Paramita must be proved by Prajna as the cause, practice, and effect. Well, it actually includes our practice. The way of liberation is similar. The path of liberation also requires awareness of selflessness, so it can also be counted as prajna. Well, if we divide it into upper, middle and lower grades, then it belongs to the lower grade of wisdom. There is no ego, and the nine stages of meditation or the eight doors of liberation to be cultivated belong to Zen practice, and also belong to the lower grades in Zen Paramita. For the Mahayana, it is said that it is the foundation, and then, when you get here, you start to believe in the principle of prajna, the truth that there is the reality of all dharmas, and you start to believe that there is idealism. Consciousness, the so-called principle of idealistic manifestation, is the so-called reality, the reality of all dharmas, like dreams and illusions, like dreams and bubbles, etc., then you start to practice, or in other words, the top-grade This wisdom. The wisdom of the middle and upper grades, if you cultivate, then these will gradually mature, and your wisdom will gradually become more and more mature. So in the process of cultivation, Mahayana practice is actually very joyful! Unlike Hinayana cultivation, how should I put it, it just feels a bit hard. In fact, Mahayana cultivation is not that hard.
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Wuxiu Tao can be said to be the so-called clear mind and see the nature, known as the supreme vehicle, known as the Buddha vehicle. Then, seeing the nature refers to the nature of the mind, the nature of the mind, which is the so-called seeing the original face, which is also the so-called awareness. This belongs to the wisdom of the top grade. Then, how to overcome all your afflictions and karmic habits with awareness, as well as all your dust and dust, etc., all with awareness. This is the highest, the easiest, and the hardest, but also the easiest! Well, these scriptures are not in sequence, “Six Patriarch Altar Sutra”, “Langa Sutra”, “Vimalakirti Sutra”, “Avatamsaka Sutra”, we use these scriptures to know what we will eventually realize when we cultivate awareness , or it is used for inspection. There are many people who saw some light and said suddenly, hey, why did he feel that he was enlightened when he was in a daze? up. Regardless of whether you are enlightened or not, this situation does not mean that it is completely impossible, and there may be some people who are enlightened like this. For example, some people in the Zen sect will be hit by a stick, or something will be caught on their leg, or they will see a bird flying past, and they will become enlightened. There are many such phenomena. Then, we have to use these scriptures to test ourselves not to understand the above, but to experience the consciousness above, you know? For example, talking about nonduality, understanding, solemnity, and ease of samadhi, etc., we should use these to test whether we have really achieved enlightenment. Because the so-called enlightenment of many people is really just lip service in my opinion. Did you say he was useful? He can’t talk about it himself. So I have listed these scriptures, and I am going to investigate the meanings and principles in the scriptures, as well as their phenomenal effects. I finally listed Master Zhiguang’s “The Way of Confidence and Inscription”. Well, I’m basically focusing on Mahayana, and I’ll introduce this outline to you again. So I will start to talk about it now. Last time I talked about the Seal of Reality, and I have finished talking about it. Today I will talk about generating bodhicitta.
5.2.3 Generate Bodhicitta
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3.2.2. Generate bodhicitta
Bodhicitta (term) Bodhicitta was translated as Tao in the past, and the heart of seeking the truth is called Bodhicitta. The new translation is called enlightenment, and the heart of seeking enlightenment is called Bodhicitta. Its meaning is the same. The Vimalakirti Sutra of the Buddha Kingdom says: “Bodhicitta is the pure land of the Bodhisattva.” The Guan Wuliangshou Sutra says: “Send the Bodhicitta and firmly believe in cause and effect.” Buddha is called Bodhicitta.” He also said: “Bodhicitta is called the constant pursuit of omniscient wisdom.”
The full name of bodhicitta is Anuttara Sanyak Sanbodhicitta. It is also said that the mind of the supreme true Tao, the heart of bodhi, the mind of the supreme Tao, the mind of the supreme Tao, the mind of the supreme, the mind of the Tao, the mind of the Tao, the mind of the Tao, and the mind of enlightenment, is the mind to seek the supreme Bodhi. Bodhicitta is the seed of all Buddhas, and the pure dharma grows and grows good fields. If you initiate this kind of heart and work diligently, you should quickly achieve supreme Bodhi! Therefore, we know that Bodhicitta is the beginning of all righteous wishes, the root of Bodhi, the basis of great compassion and Bodhisattva learning; Mahayana Bodhisattvas must first initiate a great mind, which is called Bodhicitta, aspiration, and intention; and the initial aspiration is called initial aspiration and new aspiration.
explain:
Then, we say that the difference between Mahayana and Hinayana is the difference in views. There are differences in views, and there are differences in motivation. Hinayana’s motivation is mainly to renounce, that is, no matter what, you say how good the world is, how beautiful, how worthy of nostalgia, he will not listen, he must be determined to renounce, I never want to come, I will never I don’t want to be a human anymore, I don’t even want to live, I just want to leave, I also want to completely cut off the so-called twelve karma. Cut off reincarnation, do not want to suffer from reincarnation. Because reincarnation is suffering. Well, this is the Hinayana motivation, that is, a resolute renunciation. As for Mahayana, his motivation is called Bodhicitta, and Bodhi means enlightenment. We say that Bodhisattva is called Bodhisattva, Bodhi means enlightenment, and Sattva means sentient being. Hinayana refers to renunciation, but there is one thing to pay attention to here, that is, bodhicitta, enlightenment, isn’t liberation enlightenment? I want to tell you that liberation is also a kind of enlightenment, so in Mahayana, the enlightenment of liberation is the enlightenment of an Arhat. Only a part of it is awakened, which is called seeing the half body of the Buddha, and the other half of the Buddha is his merit. He has attained the virtue of liberation, but he has not yet awakened to the benefit of his virtues. Then in the Mahayana, it is said that the enlightenment of an arhat is not as perfect as that of a Buddha, do you understand? Then we say that to generate bodhicitta is to become a Buddha, that is, we not only need to realize liberation, but also realize the benefits of wisdom and its freedom. Then, sending out this kind of heart is called the so-called bodhicitta, that is to say, renunciation, which is half or part of the bodhicitta. Learning from Bodhisattvas and cultivating the Bodhisattva way also requires renunciation, but his renunciation is a little different from the absolute non-reincarnation, or the fear of reincarnation, or the fear of afflictions. He also wants to get rid of greed, hatred and ignorance, and he also wants to get rid of greed, hatred and ignorance, but he is more about enlightenment and wisdom, rather than simply saying, I will never come again, I will never come to reincarnation, you know? His core is to realize the wisdom of the Buddha, to go towards that goal, to become a Buddha, to realize the omniscient wisdom of the Buddha, and to practice in this direction. Then all practices, whether it is renunciation or meditation , or cultivating wisdom and contemplation, all for the purpose of awakening wisdom. If you can generate bodhicitta, it means that this person already has the wisdom of listening and thinking, you know? In fact, we say that motivation is already a fruit. If you have studied the path of Dinghui and learned cause and effect, when something happens, it is already a “fruit”. So if he can generate bodhicitta, there must be a cause and condition for arousing bodhicitta in front of him, and then at a certain moment, he really wants to realize bodhicitta, enlightenment Buddhahood, if he wants to practice and go towards wisdom, then he already has merit and is already a good fruit. If you have studied “Entering the Bodhisattva’s Way”, they say that as long as you generate bodhicitta, you will be inconceivable, and your merits and retributions will be inconceivable, you know? In other words, sending out this heart can lead you to become a Buddha, drive you to practice the bodhisattva way, and benefit all sentient beings. Therefore, bodhicitta is very extraordinary, great, and the merits and retributions are incredible! Well, generating the bodhicitta is as simple as this. In fact, generating renunciation, if you generate it, you will move towards liberation, which is also inconceivable, you know? Bodhicitta is even more inconceivable! Alright, this paragraph of Bodhicitta text is from the “Dictionary of Buddhism”, I just searched it, and then I think it fits my point of view, I will extract it, everyone read it together , you can have a more systematic understanding. This bodhicitta is called “the heart of seeking the truth is called bodhicitta”. “The heart that seeks enlightenment is called Bodhicitta.” This is the meaning of Bodhicitta, which has been explained just now. Then, in the Vimalakirti Sutra, it says that bodhicitta is the pure land of bodhisattvas. This is a very profound truth. We say that this world is called the Saha world, the land of afflictions, you know? Worrying about the world is actually the manifestation of our troubled mind, so the “Vimalakirti Sutra” says that bodhicitta is the pure land of bodhisattvas. That is to say, to generate bodhicitta. In fact, we say that there is a cause-and-effect relationship between arousing bodhicitta and finally attaining bodhicitta. Then when you attain Bodhicitta, you will know what the Bodhisattva’s Pure Land is, but if you arouse Bodhicitta, you have already corresponded with the Bodhisattva’s Pure Land, you know? This is a very profound truth! I have a lot of secrets that I can’t openly tell. I can only tell them to listeners who have this foundation and can accept the Dharma. Otherwise, it’s not good. There are many precepts in Buddhism, there are many, especially in Mahayana, there are many secrets, you know? I am also very apprehensive when I talk about many things. I am afraid that if I say too much, you will misunderstand or think about it, so I dare not say too much. Then, the “Contemplation of Infinite Life Sutra” says to generate bodhicitta and firmly believe in cause and effect. “Guan Wuliang Shou Sutra” refers to rebirth, the method of the Pure Land. Well, what he said is the cause of bodhicitta, and then you can deeply believe in cause and effect, which is good for your quality of rebirth. “Great Wisdom Theory” says that “the Bodhisattva’s initial heart is bound to the supreme way”, and the supreme way is the supreme enlightenment, “I become a Buddha, which is called Bodhicitta”. The Bodhisattva’s Great Wisdom Theory was written by Nagarjuna Bodhisattva. He said that “the Bodhisattva’s enlightenment aspiration is based on the supreme path.” What is the supreme path, you should first listen to it, right? So, for example, we are now talking about, what is the Buddha way, what is the Bodhisattva way, can we arouse the bodhicitta, fully enlightened and become a Buddha, we belong to the supreme way, you know? I regard myself as a Buddha, which means that I will become a Buddha in the future. I look forward to realizing that I will become a Buddha in the future. “It is also said: the name of Bodhicitta is to seek omniscient wisdom from one’s own ambition.” Self-seeking is hope. What do you hope to achieve? To achieve omniscient wisdom, which refers to the wisdom of Buddha. The Buddha is able to know all three thousand great thousand worlds, and there is no obstacle to the wisdom of the Buddha. Unlike our sentient beings, it is called having afflictions and obstacles. Arhats are freed from afflictions and obstacles, and Bodhisattvas have knowledge obstacles before they are consummated. Then when you reach the Buddha, you will have no obstacles of knowledge at all, so you can know everything about the past, present, and future infinite kalpas of the three thousand great thousand worlds, and infinite kalpas before and after. Then all Buddhas are also called omniscient, you know? It is called to aspire to this kind of wisdom all the time, which is called Bodhicitta. The full name of the bodhicitta is “Anuttara Sanyak San Bodhi”, which refers to the supreme enlightenment, which refers to the heart To prove the Supreme Enlightenment, you know? “It is also said that there is no supreme true Dao intention, no supreme bodhicitta, no supreme Dao mind, no supreme Dao mind, no supreme mind, Dao mind, Dao mind, Dao thought, enlightenment mind.” There are many kinds of names for this. Seeking the supreme way is called bodhicitta, and it means that you seek to obtain the ultimate enlightenment and ultimate wisdom, which is called bodhicitta. Then, this “Bodhicitta is the seed of all Buddhas”, that is, Bodhicitta, the cause of becoming a Buddha, you know? So it is the seed of all Buddhas. That is to say, your bodhicitta will grow in the future, blossom and bear fruit, and the fruit will be a Buddha, and you will become a Buddha. Therefore, bodhicitta is the cause, or the seed, of becoming a Buddha in the future. “Pure Dharma grows a fertile field”, which means that Bodhicitta is the long-term fertile field of pure Dharma, that is, Bodhicitta itself is pure. Because it is the upper edge of all unsurpassed Buddha ways, then with this kind of heart, one can grow and grow. Growing means growing, and nurturing means growing up. It can grow and nourish all kinds of pure and good dharmas, so it is said that the pure dharma grows into a good field, “if you start this heart and work diligently, you should quickly achieve the supreme Bodhi.” “So we know that Bodhicitta is the beginning of all righteous vows, the root of Bodhi, and the foundation of Bodhisattva’s learning is great compassion.” That is to say, Bodhicitta, the heart that seeks all wisdom and supreme wisdom, is the beginning of all righteous vows, that is, Your wish. We say that Amitabha Buddha has the power to achieve the Pure Land of Ultimate Bliss and the World of Ultimate Bliss. Then we say that Samantabhadra Bodhisattva has ten major vows, and then we say how many vows Ksitigarbha Bodhisattva has. The vows, as well as these vows to benefit sentient beings and to become a Buddha, are all called righteous aspirations, called righteous vows, and good wishes. These vows of solemn retribution are the beginning of all righteous vows. “The foundation of Bodhi”, Bodhi refers to enlightenment, that is to say, to generate bodhicitta, which is the root of your enlightenment. Well, especially those who are studying Mahayana, whether they are learning Mahayana or Hinayana, this initial determination is very important. Well, your Bodhicitta is the root, the root of your future enlightenment. In Buddhism, it is often said that one year of studying Buddhism, the Buddha is in front of your eyes; two years of studying Buddhism, the Buddha is in the temple; three years of studying Buddhism, the Buddha is in the sky. That is to say, his initial determination gradually becomes less firm and strong, and he may even forget his initial determination, you know? Then, while he is cultivating, his bodhicitta is not so strong, and then afflictions have opportunities to take advantage of, and then his practice is not motivated by bodhicitta, you know? It becomes, um…maybe the one who cultivates will have no strength, and there will be such situations, then we say that Bodhicitta is the root of Bodhi, it is both the cause and the practice The driving force is also the fruit of enlightenment! When we talk about cause and effect, if we look at it from the perspective of Mahayana, cause and effect are simultaneous, and we say that time has a sequence, which is actually an illusion. Then, when your cause is created, the effect already exists at the same time, you know? Bodhicitta is “the root of Bodhi’s great compassion and the basis of Bodhisattva learning.” Great compassion refers to the heart of great compassion, and great compassion refers to the heart of being one with all living beings. This great compassion, when many of us lack wisdom, will become an affliction. This great compassion is the great compassion of the same body. It is based on the level of realization. We usually do not reach the level of realization. What is it called empathy? In other words, we have some so-called self-exchanging practices, that is, we treat him as ourselves. , and then feel compassion, you know. The basis of great compassion and bodhisattva learning, that is to say, you have a bodhisattva heart, and only with a bodhi heart can you cultivate these great compassion and bodhisattva practices learned by bodhisattvas. Do you know these various pure methods? The Mahayana Bodhisattva’s “first must arouse a great heart” is called Bodhicitta, so what is a so-called big heart? There are many great teachings in our Buddhism. For example, the explanation is called Hinayana, the way of Bodhisattva is called Mahayana, and the Sutra of Ultimate Understanding of Meaning is called “Great Fang Guang”, and then it is said that this nirvana is called Supreme, and the Nirvana of this Buddha is called Supreme Great Nirvana, then, here it is said to be a big heart, big heart is bigger than our ordinary heart, what is big? It refers to the vastness, that is, the supreme path toward which the bodhicitta is directed, the supreme enlightenment, the supreme adornment, and the supreme adornment of fruit rewards. These are all called great, and they want to save all sentient beings. The heart is a broad mind, you know? And it’s not just that I go out of samsara to realize Nirvana, but I also need to be enlightened. I am also enlightened in Nirvana, and I am also enlightened in samsara. Well, first of all, you have to believe that there is such a thing, so there are many conflicts with the Hinayana way of liberation. You have to think carefully, otherwise you will think that I am talking nonsense and talking nonsense. It is necessary to initiate a big heart, which is called bodhicitta, and both have the same meaning. “The initial aspiration is called the initial aspiration”, which is also called a new aspiration. A new intention is just beginning to arouse the heart, just beginning to arouse the Bodhicitta. There are two kinds of bodhicitta introduced here, one is the Bodhicitta of karma, and the other is the bodhicitta of karma. Worry. This great compassion is the great compassion of the same body. It is based on the level of realization. We usually do not reach the level of realization. What is it called empathy? In other words, we have some so-called self-exchanging practices, that is, we treat him as ourselves. , and then feel compassion, you know. The basis of great compassion and bodhisattva learning, that is to say, you have a bodhisattva heart, and only with a bodhi heart can you cultivate these great compassion and bodhisattva practices learned by bodhisattvas. Do you know these various pure methods? The Mahayana Bodhisattva’s “first must arouse a great heart” is called Bodhicitta, so what is a so-called big heart? There are many great teachings in our Buddhism. For example, the explanation is called Hinayana, the way of Bodhisattva is called Mahayana, and the Sutra of Ultimate Understanding of Meaning is called “Great Fang Guang”, and then it is said that this nirvana is called Supreme, and the Nirvana of this Buddha is called Supreme Great Nirvana, then, here it is said to be a big heart, big heart is bigger than our ordinary heart, what is big? It refers to the vastness, that is, the supreme path toward which the bodhicitta is directed, the supreme enlightenment, the supreme adornment, and the supreme adornment of fruit rewards. These are all called great, and they want to save all sentient beings. The heart is a broad mind, you know? And it’s not just that I go out of samsara to realize Nirvana, but I also need to be enlightened. I am also enlightened in Nirvana, and I am also enlightened in samsara. Well, first of all, you have to believe that there is such a thing, so there are many conflicts with the Hinayana way of liberation. You have to think carefully, otherwise you will think that I am talking nonsense and talking nonsense. It is necessary to initiate a big heart, which is called bodhicitta, and both have the same meaning. “The initial aspiration is called the initial aspiration”, which is also called a new aspiration. A new intention is just beginning to arouse the heart, just beginning to arouse the Bodhicitta. There are two kinds of bodhicitta introduced here, one is the Bodhicitta of karma, and the other is the bodhicitta of karma. Worry. This great compassion is the great compassion of the same body. It is based on the level of realization. We usually do not reach the level of realization. What is it called empathy? In other words, we have some so-called self-exchanging practices, that is, we treat him as ourselves. , and then feel compassion, you know. The basis of great compassion and bodhisattva learning, that is to say, you have a bodhisattva heart, and only with a bodhi heart can you cultivate these great compassion and bodhisattva practices learned by bodhisattvas. Do you know these various pure methods? The Mahayana Bodhisattva’s “first must arouse a great heart” is called Bodhicitta, so what is a so-called big heart? There are many great teachings in our Buddhism. For example, the explanation is called Hinayana, the way of Bodhisattva is called Mahayana, and the Sutra of Ultimate Understanding of Meaning is called “Great Fang Guang”, and then it is said that this nirvana is called Supreme, and the Nirvana of this Buddha is called Supreme Great Nirvana, then, here it is said to be a big heart, big heart is bigger than our ordinary heart, what is big? It refers to the vastness, that is, the supreme path toward which the bodhicitta is directed, the supreme enlightenment, the supreme adornment, and the supreme adornment of fruit rewards. These are all called great, and they want to save all sentient beings. The heart is a broad mind, you know? And it’s not just that I go out of samsara to realize Nirvana, but I also need to be enlightened. I am also enlightened in Nirvana, and I am also enlightened in samsara. Well, first of all, you have to believe that there is such a thing, so there are many conflicts with the Hinayana way of liberation. You have to think carefully, otherwise you will think that I am talking nonsense and talking nonsense. It is necessary to initiate a big heart, which is called bodhicitta, and both have the same meaning. “The initial aspiration is called the initial aspiration”, which is also called a new aspiration. A new intention is just beginning to arouse the heart, just beginning to arouse the Bodhicitta. There are two kinds of bodhicitta introduced here, one is the Bodhicitta of karma, and the other is the bodhicitta of karma. , that is, the supreme path toward which the bodhicitta is directed, the supreme enlightenment, the supreme adornment, and the supreme adornment of fruit rewards. These are all called greatness, and they want to save all sentient beings. These kinds of hearts are all The great heart, you know? And it’s not just that I go out of samsara to realize Nirvana, but I also need to be enlightened. I am also enlightened in Nirvana, and I am also enlightened in samsara. Well, first of all, you have to believe that there is such a thing, so there are many conflicts with the Hinayana way of liberation. You have to think carefully, otherwise you will think that I am talking nonsense and talking nonsense. It is necessary to initiate a big heart, which is called bodhicitta, and both have the same meaning. “The initial aspiration is called the initial aspiration”, which is also called a new aspiration. A new intention is just beginning to arouse the heart, just beginning to arouse the Bodhicitta. There are two kinds of bodhicitta introduced here, one is the Bodhicitta of karma, and the other is the bodhicitta of karma. , that is, the supreme path toward which the bodhicitta is directed, the supreme enlightenment, the supreme adornment, and the supreme adornment of fruit rewards. These are all called greatness, and they want to save all sentient beings. These kinds of hearts are all The great heart, you know? And it’s not just that I go out of samsara to realize Nirvana, but I also need to be enlightened. I am also enlightened in Nirvana, and I am also enlightened in samsara. Well, first of all, you have to believe that there is such a thing, so there are many conflicts with the Hinayana way of liberation. You have to think carefully, otherwise you will think that I am talking nonsense and talking nonsense. It is necessary to initiate a big heart, which is called bodhicitta, and both have the same meaning. “The initial aspiration is called the initial aspiration”, which is also called a new aspiration. A new intention is just beginning to arouse the heart, just beginning to arouse the Bodhicitta. There are two kinds of bodhicitta introduced here, one is the Bodhicitta of karma, and the other is the bodhicitta of karma.
original:
There are two types of bodhicitta: Bodhicitta and Bodhicitta. Bodhicitta is based on the four great vows, that is, the boundless vow to save all living beings, the endless vow to cut off the endless troubles, the boundless vow to learn the Dharma, and the supreme vow to accomplish the Buddha’s way. It is also the most superior Bodhicitta to realize the aspiration to transform from the highest to the lowest.
explain:
Then, karma bodhicitta refers to corresponding with bodhicitta based on the appearance of events, and there is another one called karmic bodhicitta, which refers to reasoning, which is the Buddhist principle that he has realized, or in other words, he has achieved wisdom based on what he has heard and thought. What makes him look forward to, and makes him set his heart towards consummation, this wisdom, this Buddha’s “principle”, is called Yuanli. Then the bodhicitta of karma is based on the four great vows. The so-called four great vows are what the Sixth Patriarch said, that is, “the boundless vow to save all living beings”, which means that when you have the ability in the future, you must be able to vow to save all sentient beings. “Vow to end endless afflictions”, afflictions, greed, anger, and ignorance must be cut off. “The Dharma Gate is boundless and vows to learn”, why should we vow to learn it? There are so many ways to learn, why do you want to learn it? Because a bodhisattva wants to realize omniscience, he needs to know everything, so he has to learn everything, and another one, if he wants to save countless sentient beings, he must have limitless and boundless expedient methods, so he has to learn immeasurable Boundless Dharma Doors, so I vow to learn Boundless Dharma Doors. “Buddha’s path is supreme and vows to be fulfilled.” As for the Buddha’s path, we say that the Buddha is a two-legged statue of blessing and wisdom. It is not only wisdom. Wisdom must be fully awakened, but also blessings. So what about the majesty of the retribution, for example, when we talk about incarnation Buddha, it is like Shakyamuni Buddha who appears in the body of a prince. From a certain point of view, this retribution is the most honorable in the human world, then the thirty-two appearances, and then Turn the wheel of Dharma, this is the adornment of the retribution of the Incarnation Buddha. But Buddhism says that there are three bodies of dharma retribution and transformation, and the adornment of his sambhogakaya is the more sublime adornment of fruit retribution. It is enough for you to understand these, because everyone still does not understand the retribution of the sambhogakaya, and it is very difficult to explain the sambhogakaya ah. So let’s take your time and think about it. “Buddha and Tao are supreme vows to come true”, and the principle of bodhicitta refers to “all dharmas are inherently extinguished, dwelling here in the middle of the Tao, the realization of reality, and the wish to turn from the top to the bottom. This is the highest level of bodhicitta.” The so-called Bodhicitta is related to wisdom, and there is a term for so-called wisdom in Buddhism called Liti, which is the principle. Because this wisdom is formless, formless, there is no way to describe to you what kind of image it is, what kind of thing it is, so it becomes a forceful statement, it is a principle, you know, it is the so-called principle Body. But don’t think that Liti is just a piece of knowledge, a piece of written concept, that’s wrong. It’s just that he has no way to say what this wisdom is, so he uses reason, or reason, or truth, to describe what wisdom is, that’s all. Therefore, the meaning of karmic bodhicitta means karmic wisdom. As for wisdom, here is to make all dharmas inherently extinguished, that is to say, all dharmas have no birth, and live in this middle way of reality. As for the truth of the middle way, the middle way means not staying on both sides. , not staying on both sides, does not mean adding a Tao in the middle of the two sides called the middle way. But don’t live on both sides, you know? So not staying on both sides is called the so-called “middle way”. Doesn’t it mean that there is a real middle way, you know? Then such a middle way is the so-called “Prajna Reality”.
And to achieve the vow of seeking for the bottom, is to use wisdom as the motivation, and the way you walk is called the middle way, also called the way of wisdom. So if he lives in this place and does nothing, he can only achieve one fruit, which is called Arhat fruit. That is to say, if you practice the principles of the Mahayana, if you don’t seek for the bottom, then all you can achieve is liberation, and you will not be able to achieve the attainment of Bodhisattva and Buddha. Then, to achieve the fruition status of Bodhisattva and Buddha, you must not rely on appearance, that is to say, you must live in the middle way, and at the same time, you must “seek from the top to the bottom”. To seek from above is to seek the wisdom of the Buddha. To transform means to transform all sentient beings. Achievement of the desire to seek success from the bottom to the bottom. Then only if you have such a heart, you can walk on the Bodhisattva path, and you can achieve Buddhahood. This is called Bodhicitta, Bodhisattva, and self-awareness. Then if you practice this way, you will finally be able to achieve the supreme way, the so-called supreme way, the supreme fruit, the supreme adornment, the supreme supernatural power, and all the supreme, all of which are accomplished at the end It was probably like this when I became a Buddha. Sending out this kind of heart is the highest Bodhicitta.
original:
- worldly bodhicitta
Bodhicitta from the four predestined relationship
explain:
Behind this is the various causes and conditions for generating bodhichitta. Then we say that bodhicitta is divided into conventional bodhicitta and ultimate bodhicitta. The so-called conventional bodhicitta refers to the time when we have not yet awakened the wisdom of the world and awakened to inaction. Then we can believe in the principles of the Mahayana, practice the Mahayana, and the spirit of the Mahayana, and if we can arouse joy and learn it, then we are called ordinary people or people who have not yet awakened to wisdom. The heart that can be generated is called the worldly bodhicitta. Because he has not yet awakened, then his bodhicitta belongs to the promising and similar. Although we call it similar, but similar does not mean that it is meaningless, but very meaningful and very important. Because of what Things are all from cause to effect, and they are gradually matured, not suddenly created out of nothing, and a Buddha fruit comes out all at once. It is to gradually mature.
Then the worldly bodhicitta has four conditions, that is, four kinds of causes and conditions, to trigger this bodhicitta. So which four are they?
original:
[1. Seeing and hearing is to increase the upper edge], to increase means to increase. It is said that people in the world may see or hear that the Buddhas and Bodhisattvas have inconceivable changes in supernatural powers. Once they have seen and heard it, they will send out this thought. It is the Buddhas and Bodhisattvas who have sufficient merit and deeds, and can perform such changes; Therefore, I am happy with the great wisdom of the Buddha and arouse the mind of Bodhi. (Bodhi in Sanskrit, Hua Yandao.)
explain:
The first one is called increasing the edge of knowledge and knowledge, which means increasing. Something has a particularly strong impression on you and makes you never forget it. This is called increasing. It is a certain kind of karma that is particularly strong, called Zengshangyuan. “It refers to people in the world. You may see or hear that the Buddhas and Bodhisattvas have inconceivable changes in supernatural powers. Once you have seen and heard it, you will send out the thought. It is the Buddhas and Bodhisattvas who have sufficient merit and deeds. They are able to perform such changes. Based on this knowledge, it is for improvement. Fate. Therefore, enjoy the great wisdom of the Buddha. Generate bodhicitta.” Well, the first one is that he sees or hears that Buddhas and Bodhisattvas have all kinds of inconceivable supernatural powers. Talking about Buddhas and Bodhisattvas, or hearing that Bodhisattvas can go to the lands of all Buddhas in the ten directions to learn the Dharma, Bodhisattvas can also make thirty-two responses, for example, Avalokitesvara Bodhisattva has thirty-two responses to save all living beings, then listen to the merits and virtues of these Buddhas and Bodhisattvas, etc. Wait, and then he has a great thought, wants to learn and cultivate, and also wants to achieve such merits and retributions as well as supernatural powers, then it is a karmic relationship with Buddhas and Bodhisattvas. This karma is craving and climbing. ? It is because of the extraordinary merits and virtues of Buddhas and Bodhisattvas, and we are determined to seek them, and we also hope that we can be like Buddhas and Bodhisattvas. Aspiring to prove the same wisdom, the same merit, the same supernatural powers, and the same ability as the Buddha, this is called Bodhicitta, which is the first type.
original:
[2. Hearing the Dharma is to increase the upper edge], which means that although people in the world do not see the changes in the supernatural powers of the Buddhas and Bodhisattvas, they do hear the Dharma and praise Bodhisattva and Mahayana Dharma. Those people who have heard it will be happy and believe in it, and use hearing the Dharma as the upper cause, so they are happy with the great wisdom of the Buddha and arouse the mind of Bodhi.
explain:
The second is called hearing the Dharma, which means that people in the world do not see the changes in the supernatural powers of the Buddhas and Bodhisattvas, but they do hear the Dharma. They praise the Bodhisattva and the Mahayana Dharma. Those who have heard it will rejoice and believe in the Dharma. In order to increase the upper edge. Therefore, I am happy with the great wisdom of the Buddha and arouse the mind of Bodhi.” Here it is to hear the Dharma. The previous is to see or hear about the supernatural powers, virtues, and wisdom of Buddhas and Bodhisattvas. Mahayana, for example, we often have all kinds of praises to the Buddha, Bodhisattvas, various supplications and so on.
Then talk about how great the Buddha is, how great he is, inspired by the heart of praising Buddha and Bodhisattva in this kind of ceremony, and make people arouse, let people have a kind heart and want to learn Bodhisattva Dharma, study Dharma, then this kind of aspiration For human beings, listening to the Dharma increases the predestined relationship, that is, listening to other people’s teachings, and hearing others praise Bodhisattvas and all the Buddha’s teachings, so those who use this kind of cause and condition to arouse the aspiration are called listening to the Dharma.
original:
[3. Protecting the Dharma is to increase the upper edge], which means that people in the world, even if they don’t hear the Dharma, or see the appearance of the Dharma wanting to be destroyed, they will do this thought: countless sentient beings, who create all kinds of evil karma, will suffer great suffering. I am now practicing the bodhisattva way, protecting and upholding the righteous Dharma, and eliminating immeasurable suffering for all sentient beings. Taking this Dharma protection as the upper edge, I am happy with the great wisdom of the Buddha and arouse the mind of Bodhi.
explain:
The third type is called Dharma Protector Zengshangyuan. The so-called protection of the Dharma increases the upper edge, which refers to “people in the world. Although they don’t hear the Dharma, or see the appearance of the Dharma wanting to perish, then they think about it. There are countless sentient beings. They create all kinds of evil karma. They will suffer great suffering. I am practicing now. The Bodhisattva Way. Protect and uphold the righteous Dharma. Eliminate immeasurable suffering for all living beings. Protect the Dharma with this. It is to increase the upper edge. Therefore, I am happy with the great wisdom of the Buddha. Arouse the mind of Bodhi.” Then the Dharma Protector increases the upper edge, which means that it is not motivated by listening to the Dharma or seeing the adornment of Buddhas and Bodhisattvas’ supernatural powers and fruits, but he thinks that this Dharma is good, can benefit all beings, and can benefit all beings. Yes, then he sees that this Dharma lacks some causes and conditions to protect the Dharma, and then it appears that the Dharma is about to be destroyed, which means that this Dharma cannot be spread, and no one comes to learn it. Or if this Dharma has been destroyed by others, or there are outsiders attacking it, then it means that it is very difficult to spread the Dharma, and it is very difficult to circulate the Dharma to benefit sentient beings, and there are many obstacles. Then these people have a kind of thought because of this, here it is said that “innumerable sentient beings have created all kinds of evil karma”, that is to say, he will think of many sentient beings who have created a lot of evil karma and suffer all kinds of suffering because of it, and sentient beings do not know how to get rid of it. road. So today I will set my mind to cultivate the Bodhisattva way, to protect and uphold the Dharma, to let the Dharma spread widely, and to let the Dharma smoothly benefit all sentient beings. Then, having this kind of heart is the Dharma-protecting heart, which is to protect the Dharma lights and lights, and hope that the Dharma will survive for a long time and continue to benefit sentient beings, so this is called the Dharma-protecting heart. This cause and condition is the increase, because he is the heart that protects and upholds the Dharma to benefit all living beings, he is also forming a relationship with the Three Jewels, he is also helping the Buddha’s teaching to save all beings, and he is also cultivating extraordinary good karma, which is part of the increase in the promotion of the Dharma. He will also have the desire to seek enlightenment, hoping that one day he can also obtain Bodhi, which can liberate countless sentient beings.
original:
[4. Arouse the mind to increase the upper edge], it is said that although people in the world do not see the appearance of the extinction of dharmas, they see all living beings in the evil world, who are hindered by afflictions and cannot escape from life and death. You can’t make the wish of the two vehicles, but you can aspire to the supreme Bodhi. I should arouse my aspiration, and let him arouse it, and use this aspiration as the upper condition, so I am happy with the Buddha’s great wisdom and arouse the Bodhi mind. (The two vehicles are the vehicle of sound and hearing, and the vehicle of predestined awareness.)
explain:
The fourth is to make the mind to increase the upper edge. “People in the world. Although they don’t see the signs of the extinction of dharmas, they see all living beings in an evil world. They are hindered by afflictions. They cannot escape life and death. So they make this thought. In this evil world, they still cannot make the vow of the Two Vehicles. Kuang Nengzhi Seeking the supreme Bodhi. I should arouse my mind, and let others arouse it. This is how to arouse the mind. To increase the superior condition. Therefore, I am happy with the great wisdom of the Buddha. Arouse the Bodhi mind.” Here it means that he sees that all beings in the world are hindered by afflictions and suffer all kinds of suffering, and all living beings cannot escape life and death. , if you can’t even initiate the mind of seeking liberation in the second vehicle, how can you get the supreme enlightenment? Then I should set an example, “I should arouse my heart, and let him arouse it”, that is, he himself aspires to seek liberation, and then he also advises others to also aspire to seek liberation and Bodhi, and then use this aspiration to increase Shangyuan, because he himself aspires to persuade others to arouse his aspirations, he is not only himself, but also helps others to arouse his aspirations. So this motivation is to seek from the top to the bottom. But if what he seeks is the second vehicle of renunciation from the evil world, then he will achieve his shravaka or predestined enlightenment in the future, and predestined enlightenment and predestined enlightenment will eventually become Buddhas in the future if they follow the Mahayana Dharma. . Here he is aspiring himself and guiding others to aspire, that is, he has the bodhicitta of the Mahayana to benefit all beings.
So let’s summarize how to initiate the secular bodhichitta. The secular bodhicitta is actually well understood by us, that is to say, it is through listening and thinking, one is to see the adornment of Buddhas and Bodhisattvas through listening and thinking, and then arouse Bodhicitta, hoping to achieve the same adornment of merits and virtues as Buddhas and Bodhisattvas; One is that he can’t bear the extinction of the Buddhadharma and the suffering of people in the world, so he starts to develop the mind of protecting the Dharma to increase the superior conditions. This aspiration is for oneself to be liberated, and also to persuade others to aspire to be liberated. The above mainly means that he wants to become a Buddha and achieve the merits of a Buddha. This is roughly the explanation.
original:
Worldly Bodhicitta. Bodhicitta can be roughly divided into Bodhicitta and Bodhicitta by ritual teaching and receiving that can be understood by words.
explain:
Then there is another sentence here, the secular bodhicitta can be understood in words and can be roughly divided into bodhicitta and the bodhicitta of ritual teaching and receiving. So the so-called ritual teaching and receiving is to follow certain rituals, just like we accept the five precepts. Does anyone know about receiving the Bodhisattva precepts? Then he will follow some rituals, and because of these rituals, he is under the guidance of these rituals, and he initiates this kind of heart of seeking Buddhahood and enlightening sentient beings, which is called ritual teaching and receiving, so this is also possible. of.
original:
- ultimate bodhicitta
Bodhicitta Precepts (term) is another name for Samaya Precepts. The self-nature of bodhicitta is pure as the precept. Entering, abiding, and starting to practice the ultimate meaning of bodhicitta, entering, staying, and rising, and seeing that all dharmas are non-existent is the starting practice; now realizing the non-discriminatory nature is the dwelling practice, and using great compassion to transform and cultivate all sentient beings is the starting practice. Bodhicitta is the heart of great compassion and altruism.
explain:
Ultimate Bodhicitta, in fact, the so-called ultimate meaning is relative to the secular meaning. The ultimate meaning refers to the real meaning, that is to say, the so-called truth in Buddhism refers to reality, wisdom, enlightenment, and enlightenment. This is probably what it means. So the ultimate bodhicitta actually refers to the wisdom mind, which is our bodhi wisdom, called bodhicitta. That is to say, bodhicitta, bodhicitta means enlightenment, and the heart refers to the enlightened mind. In order to distinguish it from the secular bodhicitta, this bodhicitta refers to the initial intention, which refers to the initial aspiration. The ultimate meaning means that your mind has already been awakened, so it is called the aspiration of Bodhi, so it is called the ultimate bodhicitta, and this bodhicitta is called “Bodhicitta Precepts”. The bodhicitta precept is another name for the samaya precept.
Taking bodhicitta as the samadhi precepts, samadhi actually has a deep meaning in the Mahayana. All kinds of samadhi in our Mahayana actually refer to the wisdom samadhi of the Bodhisattva, so it is often very special to name a samadhi in the Mahayana. I will talk about some Mahayana samadhi later, and give you some explanations. So the samaya precepts here refer to your bodhicitta, which is the samaya precepts, and the samaya precepts are their root precepts in tantra. In fact, regardless of Tantra or Sutra, an enlightened Bodhisattva has the so-called “ultimate bodhicitta”. Then the ultimate bodhicitta is not the secular bodhicitta mentioned above. These so-called thoughts and thoughts are sent out after thinking. This kind of worldly bodhicitta is a kind of enlightenment above wisdom, and it is a kind of realization of wisdom. That’s why it’s called ultimate bodhicitta, and it’s called attainment. The proof of the fruit is the proof. It does not mean that if you want to arouse you, you will have the ultimate bodhicitta, but the ultimate bodhicitta should be said to be the “fruit”, and its “cause” is the conventional bodhicitta. Then the ultimate bodhicitta is based on the pure nature of the reality of all dharmas. Then the self-nature of bodhicitta is pure, which means that all dharmas are inherently pure, and it is purely a kind of enlightenment. I can’t simply explain this to you. This term means that the nature of all dharmas is inherently pure. That is to say, what Bodhisattvas have attained is “nirvana from the pure nature”. Then he takes this heart, the three non-distinctions among heart, Buddha, and sentient beings, and takes this kind of awareness and wisdom as his precepts, so this is called the bodhicitta precept.
“Entering, abiding, and arousing to cultivate the ultimate meaning of bodhicitta, entering, abiding, and arousing, and observing the aggregates and other dharmas without birth is to enter and practice.” Here, “entering” refers to entering the bodhicitta, which is to enter this wisdom, and “living” means to live in this wisdom. in. “Starting to practice” refers to the use of wisdom, the use of bodhicitta, that is, the use of the wisdom of self-purification of the self-nature.
Check in, and then what do you do when you get up? View Yun and other methods. Aggregates refer to the five aggregates. “Contemplating the five aggregates and other dharmas” means observing all dharmas. The Hinayana says that all actions are impermanent, and it talks about the birth and death of various dharmas. The Mahayana says that all dharmas have no birth, because there is “birth” that belongs to your confusion. Then in terms of wisdom, he tells you that from the perspective of bodhicitta, you have to observe The inexistence of all dharmas is “entering the practice”, that is, entering the bodhicitta, “realizing the nature of non-discrimination is the practice of dwelling”.
What is the present proof, now is the present, and the proof is the proof. Non-discriminatory nature, what is non-discrimination actually refers to the non-discrimination wisdom, which is the fundamental wisdom, and the Hinayana is called the fundamental wisdom. The non-discriminative nature means that you have realized the non-discriminatory nature, “dwelling in practice”, then it is “cultivating” to live in bodhicitta.
“Take great compassion to cultivate all sentient beings as the starting point”, then when you settle down in the non-discriminatory nature, you are a person who proves the Tao, you are a person with wisdom, and you are a person with the “Tao”. So what should a righteous person do? A person with the right way should start with “great compassion transforming and nurturing all sentient beings”, that is to say, when you have wisdom, your great compassion will also arise, because great compassion is also a part of wisdom. We often think that great compassion is artificial, but this is wrong. From the perspective of ultimate bodhicitta, great compassion is the great compassion of the same body. It is purely a part of enlightenment and wisdom. Then the enlightenment with great compassion will naturally lead to great compassion. Because of the bodhicitta precept, then it must be the bodhicitta precept Come to practice the Bodhisattva’s behavior, then the Bodhisattva’s behavior is “to cultivate all sentient beings”, what is the cultivation of all sentient beings? Then it is degreeization, “education” refers to gradually mature and benefit all sentient beings. “Cultural education” is not only to make him wise, but also to reduce his troubles, make him happy, and make him comfortable. This is part of the practice of great compassion. Then start with great compassion to cultivate all sentient beings, then this is the starting point of the bodhisattva way, and you will be a real bodhisattva if you practice this way. We often say that accepting the Bodhisattva precepts can also be said to be a bodhisattva, so it is also considered a Bodhisattva, but it is not a Bodhisattva at the fruit level, it can be regarded as a Bodhisattva with a new aspiration. A bodhisattva in the true fruit position, that is to say, a person who is qualified to become a bodhisattva, is a person who has the ultimate bodhicitta, who has already attained the ultimate bodhicitta. Why, because a person who has attained ultimate bodhicitta cultivates all sentient beings with great compassion, so his Bodhisattva path starts from here. Then he has to save all sentient beings, and finally he will achieve Buddhahood, and finally he will achieve the adornment of fruit retribution and the adornment of dependents, and finally he will be able to become a Buddha and turn the wheel of righteousness for a generation. Otherwise, if he doesn’t save people, he won’t get the Falun to turn. Why? Because there are no sentient beings who have a relationship with him, as well as the foundation of the liberation of these sentient beings and the maturity of the causes and conditions of liberation. Then he can only become a Buddha, or become an arhat. So here is to cultivate all sentient beings with great compassion, which is the career of a bodhisattva. Bodhicitta is the heart of great compassion and altruism, this is the interpretation of language. In fact, from the perspective of a bodhisattva, great compassion is his expression, but in fact it is the in-depth development, maturity and application of his wisdom. Ah, we should praise bodhicitta, it is truly supreme, supremely solemn.
original:
- willingness and force
- willingness and willingness
Not separated from Bodhicitta means that bodhisattvas practice good deeds and always want to liberate all sentient beings, but they are not separated from Bodhicitta, which is the way to stay away from evil spirits.
Practicing Bodhicitta In order to make all sentient beings become Buddhas, the aspiration to practice the six paramitas and ten thousand deeds in one’s own body.
explain:
Then, “the wish and the power of the wish, the power of the wish and the action of the wish”, we say here that when you have bodhicitta, or after you have aroused the secular bodhicitta or the ultimate bodhicitta, how should you practice it? If you just have a heart but don’t want to do it, don’t want to do it practically, and practice it, then your heart is powerless, you don’t have the strength, you don’t practice it, and it doesn’t count. That is, your bodhicitta has not yet matured, so to a certain extent, it cannot be regarded as the real initiation of bodhicitta. Then you must practice bodhicitta in a down-to-earth manner at the same time. Your bodhicitta has the so-called vows. Bodhicitta is the wishing heart, that is, wishing to become a Buddha, saving sentient beings, protecting the Dharma, wishing all other sentient beings to be happy, etc., wishing to realize all wisdom, these are called wishing hearts. Then the power of wish is your heart, it must have a kind of power, and it will generate power to make you have to accomplish this thing, and your wish will be fulfilled.
Just like a person is interested, a child is interested in games, and he will never forget them if he does not play games for a day. You can see that he has a strong desire to play games. Conversely, we talk about willingness and willingness. When you are full of interest in what you want to do, if you don’t practice it or achieve it, then you will not be satisfied. That is to say, if you have a Bodhi mind, you must practice Bodhi practice diligently, and only when you take action will you have the power of vows. That is to say, how strong your heart is, how determined, and how firm it is. It is how strong your will is.
“Volunteering power and willingness to do” means that willingness is a kind of power, a kind of driving force, and it is what makes you move forward. So how do you move forward? Then you need to have specific actions. So how to practice it? There are many, many, many kinds. First of all, there are many ways to benefit sentient beings. For example, some people go to print scriptures, some people make offerings to the Three Jewels, some people do volunteer work, some people go to help all kinds of people with heart, learn from Lei Feng to do good deeds, or learn special Mother Raisa and all that stuff. That’s all their way of doing things to benefit sentient beings. Well, he has the wish to benefit sentient beings. If he has this wish to practice Buddhism, then he will practice it. Then this practice is divided into two aspects, one is to seek the Buddha way, and the other is to transform sentient beings. Then, to seek the Buddha way, then he should go to pay homage to Buddha, worship Buddha, practice Prajna wisdom, practice Zen paramita, practice generosity paramita and so on. Practicing Zen Paramita and practicing Prajna Wisdom belong to the wisdom of seeking the Buddha. Then there is the so-called sublimation, so the subordination involves cultivating the paramita of generosity and benefiting sentient beings. You need to practice the paramita of patience and humiliation. The paramita of patience and humiliation is also beneficial to all beings, and at the same time it is also beneficial to yourself. So this is called willingness and willingness.
Then the so-called vows, “not leaving the bodhi mind means that the bodhisattva practices all good deeds, always wants to liberate all sentient beings, and does not leave the bodhi heart, which is to stay away from the way of evil spirits.” Why stay away from the way of evil spirits, because you Desire to liberate is to achieve the happiness of all sentient beings, so it belongs to the relief of charity, which belongs to the charity of law and wealth. So not being separated from Bodhicitta means that when doing these careers that benefit sentient beings, you must not be separated from your initial motivation and not be separated from your wisdom heart at the same time. You know, this is called not being separated from Bodhicitta. So if you benefit all beings like this, you are not greedy, and then you practice wisdom without leaving your wisdom mind. Then you practice like this, and all evil spirits are far away, that is, evil spirits have no chance to take advantage of you, and they have no chance to confuse you, because you are not greedy. , and if you are not separated from wisdom, evil spirits will have no chance to make trouble, and the ways of evil spirits will not be able to confuse you, you know? That’s why it’s called “the Way of Evil Demons is far away”.
The first one talks about wishing bodhicitta, and the second one talks about doing bodhicitta. Practicing bodhicitta is “the motivation to practice the six perfections and ten thousand deeds with one’s own body in order to make all beings become Buddhas.” That is to say, you made a wish earlier, what you want to do, you want to become a Buddha, and you made this vow. So here’s the practice of Bodhicitta, which means that you not only made this vow, but also practiced it personally, which is called practice of Bodhicitta. That is to say, your vow has already generated the power of action, and it has already generated the specific action, which is called Bodhicitta. In fact, the fulfillment of the wish is not separated. Only when there is a wish can it be done, and when there is an action, the wish will be firm!
5.2.4 Ten Paramitas
original:
3.2.3. Ten Paramitas
ten jackfruits
﹝Out of Huayan Sutra﹞
Paramita in Sanskrit, Huayan reaches the other shore. It is said that Bodhisattvas cultivate these ten dharmas to save sentient beings, transcend the sea of life and death, and reach the shore of Nirvana. (Bodhisattva, Sanskrit with the cloud Bodhisattva, Hua Yan feels sentient beings. Sanskrit means Nirvana, Hua Yan extinction.)
explain:
OK, then we will continue to talk about the Bodhisattva Way. We talked about Hinayana earlier, mainly talking about the thirty-seven virtues, precepts, concentration and wisdom, renunciation, and the eight liberations. As for Mahayana, it mainly talks about the six paramitas. Then here I posted one called Ten Paramitas, which is from the “Avatamsaka Sutra”. In fact, the Mahayana Bodhisattva path is cultivated from the paramita, that is, the various methods practiced by the Mahayana, and he can reach the other shore, the other shore of liberation. This liberation refers to the liberation of the Buddha’s “Supreme Nirvana”. So the so-called paramita here refers to the meaning of going to the other shore, “it is said that the Bodhisattva practiced these ten dharmas, and saved all living beings, surpassed the sea of life and death, and reached the shore of Nirvana.” “Hua” means enlightenment, and “salvation” means to educate these sentient beings to attain liberation. “Exceeding the sea of life and death” means saving all living beings from life and death to the other side of Nirvana, teaching all living beings to attain liberation.
original:
[1. Dana Paramita], Sanskrit Dana, Chinese word giving. The heart of luck is universal and the week is called cloth, and the name of giving is to benefit others. The scriptures say: In order to satisfy the hearts of all living beings, Bodhisattvas give up inside and outside without holding anything. This is called Dana Paramita.
(Inner refers to the inner body, which refers to the body and life of the leader, etc.; outer refers to external wealth, which refers to gold and silver property, etc.)
explain:
Then the first paramita is called Dana Paramita. The so-called Dana Paramita refers to the paramita of generosity. So what is the paramita of generosity? Here he said, “Lucky heart spreads all over the week and spreads, and stops to benefit others in the name of giving”, which refers to the paramita of giving. Then, “Lucking the Heart Universally” does not mean that the heart is only for one or two people, but it pervades all sentient beings. Then “stopping oneself to benefit others” means selfless altruism, using one’s own ability to benefit others and all living beings. What benefit? Obtaining the benefit of liberating sentient beings from afflictions and obstacles is the aforementioned “beyond the sea of life and death, to the shore of Nirvana”, you know? Then how to transcend the sea of life and death and reach the other side of Nirvana? One must have all the conveniences of a Bodhisattva. Here we simply say, “The scriptures say: Bodhisattvas give up everything inside and out in order to satisfy the hearts of all living beings.” Bodhisattvas give up everything in order to satisfy the hearts of all beings. External things, belongings, all kinds of things, all kinds of utensils, clothes, houses, fields, etc., as long as they can benefit sentient beings, then give up all of them. Then there is the so-called Nei Ye She, what does Ne Ye She mean? Inside, in fact, there is the so-called body, the so-called leader, the brain, etc., and he discards them all, “but nothing”. That is, when he is doing charity, there is nothing in his heart. Then he speaks the Dharma, spreads the Dharma, and reveals the methods of life and death, etc., that also belongs to his inner alms, and it also belongs to him to give alms with wisdom, you know? It’s called “Inside and Out”. Then this is called “Dana Paramita”, and this is called the Paramita of Giving. The so-called “paramita” refers to the practice of giving, which can lead to great wisdom, great enlightenment, and great nirvana, so it is called paramita. Then every jackfruit below is like this.
original:
[2. Shila Paramita], Sanskrit Shila, Chinese word for coolness. It is said to be away from heat and annoyance, so as to be cool. It also says to prevent, which means training the three karmas, stopping mistakes and preventing mistakes, doing good deeds, and not letting yourself go. It is also said in the Sutra of Precepts: Bodhisattvas who uphold all the precepts, but have nothing to do, are called Siluo Paramita. (The three karmas are body karma, oral karma, and mental karma.)
explain:
The second one is called Shela Paramita. Sila Paramita refers to keeping the precepts. So here is Shiluo, which translates to cool and cool. The so-called cool and cool refers to “free from heat and affliction”. Do you know that heat affliction refers to afflictions? Then we can purify afflictions by keeping the precepts, so it is called refreshing. “It is also said that prevention refers to the training of the three karmas.” The three karmas refer to the karma of body, speech and mind, and prevention is to prevent unwholesome behaviors in body and mind. To train body, speech, and mind karma means to adjust practice, to train body, speech, and mind karma to follow wisdom, to let body, speech, and mind stop mistakes and do good deeds, to let the body and mind do good deeds, and to practice good ways. . “The Sutra of Precepts also says: Bodhisattvas who uphold all the precepts but have nothing to hold on to are known as sila paramita.” Then the bodhisattva holds all kinds of precepts but has nothing to hold, that is to say, he holds all kinds of precepts, and he will not cling to the appearance of this precept. What is nothing? Does nothing mean that wisdom does not know anything? “Heart Sutra” and “Diamond Sutra” often say “the heart has nowhere to live”. So what about nothing, that is to say, he will not be attached to the appearance of the precepts, and will not be attached to some things with appearances, but to practice the precepts with the wisdom of prajna. That’s why it’s called Precept Paramita, here it’s called Sila Paramita.
original:
[3. Gonti Paramita], in Sanskrit, Gonti, and in Huayan, endure humiliation. To be annoyed by others is humiliation, and to endure humiliation is called patience. It is said that the heart can tolerate humiliation from the outside. The scriptures say: Bodhisattvas can endure all kinds of evils, and their hearts are equal to all sentient beings without any wavering.
explain:
The third one is called Gonti Paramita. “Hua Yan endures humiliation” is the paramita of patience. To endure humiliation means “adding annoyance to humiliation”. It is someone else who “annoys” him. It means that someone intentionally insults you, someone intentionally slanders you, or intentionally teases you if there is nothing wrong with you, in short, it’s all to annoy you, it’s the so-called humiliation to torture you. Then, “be patient with the humiliation and endure the humiliation” means that you can bear all these things, which is called forbearance. “It is said that the heart can endure the humiliation from the outside”, being able to endure the torture and humiliation from the outside with peace of mind, this is called patience. So here is a very important thing, how can it be called Paramita just by enduring humiliation? To have paramita, one must have wisdom, and the wisdom of prajna must be in it. So what is this paramita of patience and humiliation? He said, “Bodhisattvas can endure all kinds of evils”, all kinds of evil things that are imposed on him. “He is equal to all sentient beings”, so the bodhisattva’s heart is still equal to these sentient beings. The equality here actually means that there is wisdom in it. “There is no wavering, it is called the paramita of empathy”, this is the paramita of patience. That is to say, when he faces all kinds of torture and humiliation, his heart can treat him equally. This kind of equality is not the kind that is blind, the kind that doesn’t seem to care about it, the kind that doesn’t know anything, that kind of is not called equality. The real equality is that he can clearly know whether it is good or bad, and he can be equal. This, then, is an equality of wisdom. That’s why it’s called the Paramita of Patience. There is no wavering, he will not be angry because of this. When he is insulted, his equality, his great compassion for his body, and his great compassion for no reason are not shaken. He is equal to all living beings. Unwavering, face insults with wisdom and endure insults. Then this is called the paramita of patience and humiliation.
original:
[4. Viriya Paramita], Sanskrit Viriya, Huayan Jingjin. Practicing the mind in the Dharma is called fineness, meticulous work to achieve fame and progress. It is said to be diligent in cultivating good dharmas without slack in the heart. The scriptures say: Bodhisattva spreads all karma, constantly cultivates and slacks, accomplishes everything, and never turns back. This is the name of Viriya Paramita.
explain:
Then the fourth one is called Viriya Paramita. “Piriya, the flower speaks of diligence. Practicing the mind in the Dharma is called refinement.” “Training the mind in the Dharma” means cultivating the mind in the Dharma, and you are very diligent in the Dharma. “Meticulous work achieves fame” ah, “careful” means very attentive, “careful work achieves”. “Wu Da” means that I must fix this well, and I will not give up until I finish it. This is called diligence. These ancient texts are quite good. “It is said to be diligent in cultivating good dharmas without slack in the heart. It is said in the scriptures: Bodhisattva spreads all karma, always cultivates slack, does everything well, and never turns back. This is called Viriya Paramita.” Here “Bodhisattva spreads all karma” That is to say, to be a Bodhisattva, he has to practice many, many deeds. A Bodhisattva is dedicated to seeking the supreme Buddha way, diligently practicing all good dharmas, transforming all sentient beings, and universally helping all consciousness. Then the cause of a bodhisattva is very vast, and to develop a bodhicitta is to develop a great mind, you know? Then it is said that Bodhisattva is called “spreading all karma”, and what kind of karma is spreading? career and so on. Then, “Cultivate often and be slack” means that he is very diligent in cultivating these things, and he will not be slack, that is, he will not slack off. “Everything that has been done, never retreat”, then he will do all kinds of things that benefit sentient beings, and he will practice all kinds of good deeds. “Permanence” means that he has no regressing mind, which is also called long-term vigor and non-regression, and he continues to practice the Bodhisattva way without interruption. We say that the bodhisattva precepts are not to be upheld for the life of the body, but for the future, you know? Well, this kind of heart is called constant non-regression, that is to say, his heart is not regressive. His non-regression is not because he does not regress in behavior, but because he does not regress in his determination, and then his behavior The higher-ups have to make sure they don’t go back, you know? Then having this kind of mind is called Vigorous Paramita, and in Sanskrit it is called Viriya Paramita.
original:
[5. Dhyana Paramita], Sanskrit Dhyana, Huayan meditation. It is said that all thoughts and worries are forgotten, and the state of mind is at ease. Also known as Zhisheng, it is also known as relying on steadfastness to generate wisdom. The scriptures say: Bodhisattvas in the realm of the five desires are free from greed, and can achieve all stages of samadhi. This is called Channa Paramita. (The five desires include lust, sound, fragrance, taste, and touch. The stages of samadhi are said to be entered in the stages of the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana.)
explain:
Then the fifth one is Zen Paramita, also called Zen Paramita. Then the Zena paramita, “Hua Yan Jing Concern”, that is to say, it is translated as Jing Concern, and “Jing” means quiet and quiet, meditation. “Consider” refers to thinking. Well, the Chinese translation of Zena is called “quiet contemplation”. “It means forgetting all thoughts and thoughts”, and thoughts refer to distracting thoughts, or delusional thoughts. Concern refers to differentiating minds or various thoughts. “All thoughts and worries are forgotten, and the state of peace of mind”, you see here comes another “reasonable state”. So peace of mind means that the mind will not run around. The so-called peace of mind means peace of mind in one place. Where is peace of mind? In “Lijing”, the “reason” here refers to the wisdom. Just now I said that “jing” is the realm. So is there a limit to wisdom? If we talk about it to ordinary people, to those who are not enlightened, we want to say that wisdom has no realm. So is there no limit to wisdom? Without state, it is impossible not to know everything. Not knowing anything is not wisdom, then not knowing anything, or entering into extinction, or being unintentional, you know? So how can wisdom be manifested? Then there is the so-called realm of wisdom, you know? Then this realm of wisdom is not the realm of realms that we usually understand. So here it is called peace of mind and “reasonable realm”, “reasonable realm” refers to wisdom, that is, peace of mind in wisdom, called Zen paramita, then he is at ease in the realm of wisdom, but this realm of wisdom is definitely not a form. Realm, everyone, don’t get it wrong, thinking that there is something that has a shape, can be pondered, can be captured, how can it be entered, etc. It is a mistake to have this kind of attachment. , is a misunderstanding. Then the peace of mind is that first of all, there should be no second opinion, that is, the wisdom of non-duality. So peace of mind. “Also known as Zhisheng”, what is Zhisheng, is to live according to wisdom. Or Zen born of wisdom. “It is called relying on concentration to generate wisdom”, that is to say, he is specifically motivated by wisdom, with “reason” and wisdom as his condition, and then realizes the state of wisdom, which is called “peaceful state of mind”, so this is called cultivation. Zen Paramita. “The scripture says: Bodhisattva is in the realm of five desires”, the realm of five desires is the realm of eyes, ears, nose, tongue, body, and the realm of eyes, ears, nose, tongue and body is called the realm of five desires, also called the realm of five faculties. Then “in the realm of the five desires, do not be greedy for anything”, being not greedy for anything is the state of not being greedy for eyes, ears, nose, tongue, and body. “Zhucidi samadhi” refers to the nine ground samadhis. “Achieve it all”, then it means that you must achieve the nine stages of samadhi, that is to say, the Bodhisattva must also achieve the eight liberations, and if you want to practice meditation paramita, you must also achieve the eight doors of liberation. “It’s called Channa Paramita”, then the bodhisattva relies on bodhicitta and wisdom. This wisdom is actually the wisdom of bodhicitta. According to the wisdom of bodhicitta, you will be free from the five desires. What you are greedy for, and then you will achieve the nine earthly samadhis. This is called meditation paramita. In fact, this is not enough to achieve the perfection of the Mahayana, because the Hinayana can also achieve this. The Hinayana can also be free from greed in the five desire realms, and achieve the ninth stage of samadhi. But what they have achieved cannot meet the requirements of Zen paramita. In fact, the real Zen paramita requires you to achieve the lion samadhi on the basis of all abilities to achieve the stages of samadhi, surpassing samadhi and various Mahayana samadhi. It is called Perfect Zen Paramita. Otherwise, you can say that you are practicing the paramita of meditation, but the paramita of meditation is not perfect, you know? Probably like this. So here is the Zen paramita.
original:
[6. Prajna Paramita], Sanskrit Prajna, Chinese words of wisdom. Decide to judge the name and wisdom, and create the mind to distinguish the name and wisdom. It is said that according to all the dharmas, none of them can be obtained, so it can be understood without hindrance. The scriptures say: Bodhisattvas are in the place of all Buddhas, who are good at viewing all dharmas, get the seal of reality, and universally enter the door of all wisdom. This is called Prajna Paramita. (Reality, that is, a reality, and a phase without a phase is called a phase. Seal means that all dharmas have no phase.)
explain:
Then the sixth prajna paramita. refers to wisdom. Prajna refers to wisdom, so what is wisdom? “Deciding to judge the name of wisdom”, “deciding to judge” refers to determining the truth. This principle refers to the truth, which means the truth of wisdom. “Create mind and separate name and wisdom”. Zao means to make, to make or to arise. “Distinguishing names and wisdom” means that you can generate distinctions, distinguish and understand various things, and then stay with this “decision trial”, then this is called wisdom. So how did this wisdom come about? It is born according to wisdom, so it is called wisdom, understand? Well, so wisdom is inseparable. Then there are differences, and there are various methods. Because there are no kinds of dharmas, there must be no difference, you know? Then there are all kinds of dharmas, you have distinctions, then you have fabrications. There is artificiality, at this time, there is the so-called wisdom and non-wisdom, and it is time for us ordinary people to make distinctions. There is no wisdom, so there will be afflictions, greed, hatred, ignorance, and ignorance, and then feel the bitter fruit of samsara, life and death. Well, a Bodhisattva who cultivates Prajna Paramita can use wisdom to develop wisdom in various dharmas. How to get up? Then it is the so-called “according to all the dharmas, you can’t get it, so you can understand it without hindrance”, “after following all the dharmas, you can’t get it”. Here, “according to all dharmas”, in fact, you can follow all dharmas. In fact, many of us now are unable to follow all the dharmas, you know? So fix it. Because Prajna Paramita said that all dharmas should be followed, so how should we follow all dharmas? Then you need to practice the previous ones, especially the Zen paramitas. Because we don’t have meditation, he can’t illuminate all dharmas. He can only illuminate the Dharma of the Desire Realm, not the Dharma of the Form Realm, let alone the Dharma of the Formless Realm, right? He doesn’t know the realm of form and the realm of formlessness at all, and he doesn’t even know the Dharma of Nirvana. He doesn’t have concentration so that he can’t shine so deep, you know? So it is said that Prajna Paramita must reflect all dharmas, and Zen Paramita cannot be separated. “According to all the dharmas, nothing can be obtained, so it can be understood without hindrance”, then what is impossible to obtain, that is, he can break through the obstacles of afflictions, then he will know more profoundly and broadly after following the illumination? That is to say, the unobtainable and following all dharmas are mutually accomplished. Prajna paramita and Zen paramita are achieved by mutual success. Then it is impossible to obtain, and the afflictions will be purified. When the afflictions are purified, you will be able to illuminate more deeply and broadly, and if you illuminate deeply and broadly, your wisdom will be more accessible. Then you will be able, and eventually you will be able to understand all dharmas without hindrance. Mastery of what? Understand the reality of all dharmas. In fact, everyone has wisdom, but the scope of his mastery is very small, you know? For example, our consciousness has wisdom, he You can count 1 plus 1 equals 2, right? It can be calculated that 3 plus 5 equals 8, which is also wisdom. But what is mastery? For example, your body, how can it have strength, why don’t you have strength when you are sick? If you don’t know, then you won’t be able to follow these laws, you know? But you’ve been using it all the time, you know? But if you say you have the ability, you can get out of all kinds of afflictions and confusions, you can follow all the dharmas, and finally you can understand without hindrance. Then you can know what all the laws are about. Then, in the end, the so-called prajnaparamita can be accomplished, and in the end, the omniscient wisdom of the Buddha can be attained.
original:
The scriptures say: Bodhisattvas are in the place of all Buddhas, who are good at viewing all dharmas, get the seal of reality, and universally enter the door of all wisdom. This is called Prajna Paramita. (Reality, that is, a reality, and a phase without a phase is called a phase. Seal means that all dharmas have no phase.)
explain:
Well, this means that these Bodhisattvas, in front of these Buddhas, observe and contemplate all dharmas well. “Good contemplation” refers to observing all dharmas according to the principles taught by the Buddha, and obtaining the seal of reality. “Get the seal of truth” means that he knows, believes and understands what is the truth, realizes what is the truth, and realizes what is the truth. This is sequential, and it can also be divided into cause and effect, or it can be divided into gradual maturity. “Universal entry into the door of all wisdom”, in Buddhism, especially Mahayana, there are often “universal entry”, “universal light”, “universal gate”, this “universal” means universal, “entry”, universal access to all Wisdom Gate. As for universal entry, he just doesn’t enter from one angle, you know? He can enter from countless angles, that is to say, it can achieve countless convenient wisdom prajnaparamita. “The door of universal access to all wisdom is called Prajna Paramita.” When we talk about wisdom, we often talk about the three doors of liberation in the Hinayana. Prajna Paramita is mentioned here, which is universal to all wisdom doors. In fact, according to Mahayana, all dharmas are Buddha-dharma, and all dharmas can see the wisdom of Buddha. The so-called prajna paramita means that the consciousness can be perfected, which is called prajna paramita. Then the enlightenment is complete. For example, in Zen Buddhism, he said, “The green and green bamboos are all the dharmakaya, and the lush yellow flowers are nothing but Prajna.” “Reality is one reality”, how to explain this “one reality”? It is not those confusing appearances, which are called all dharmas and one reality. It is said here that “the appearance without appearance is called reality”. You can’t throw away all kinds of dharmas to find a truth. Instead, you can realize the essence of all dharmas in all dharmas, which is the so-called reality. “Seal means that all dharmas have no form”, what is “all dharmas have no form”? How can all dharma come from nothing? So there is no way to explain these places. Then we have to rely on Prajna Paramita, first start with faith, then practice, practice, and finally become enlightened. This is what Buddhism says, enlightenment, revelation, enlightenment, and entry. “Opening the Buddha’s knowledge and seeing” means listening to the Buddha’s knowledge and seeing; We hear, believe, and generate bodhicitta, and then practice the six paramitas, breaking through bit by bit, which is also called purifying all kinds of obstacles, purifying afflictions and knowing obstacles; finally, “entering the Buddha’s knowledge and seeing”, is able to live in the Buddha’s mind. The wisdom of the Buddha is to prove the wisdom of the Buddha, to be enlightened, to become a Buddha, you know? Well, this is Prajna Paramita.
The previous six paramitas belong to what bodhisattvas practice and practice. The following paramitas are cultivated by bodhisattvas to save sentient beings. There are four paramitas.
original:
[Seven, convenient paramita], the method is the method, and it is cheap. It is called skillful and expedient, and random benefits are called suitable conditions. The scriptures say: Bodhisattvas teach and transform all living beings without getting tired, following their own joy, and teaching the Dharma for themselves, this is called the paramita of expediency.
explain:
Convenience paramita, “fang” is the method, “convenience” is cheap, that is, there are various convenient methods. What convenience method? It is skillful and convenient, random benefits. To be able to say it in a more appropriate way means that it is suitable for the situation. The scriptures say: “A bodhisattva teaches and transforms all living beings without getting tired. He follows his heart’s joy and speaks the Dharma for himself. This is called the paramita of expediency.” Bodhisattva saves sentient beings, is to practice in the future, his bodhicitta has no time limit, and he is not tired, so he will save sentient beings without getting tired. Then “follow your heart’s joy”, that is, follow the liking of the hearts of sentient beings, and show up to them at the right time to teach and cultivate them. Then he has this kind of ability, which is called “expediency”, which is “paramita of expediency”. The paramita here is at a higher level. The paramita of convenience is not about how to awaken oneself, but about awakening all living beings. But to awaken sentient beings, he is accumulating merits and virtues, because the Buddha wants to be a two-legged statue of blessing and wisdom. While a Bodhisattva is teaching and transforming sentient beings, his blessing and wisdom will grow and gradually become perfect, eventually leading to Buddhahood. That is to say, “the most solemn other shore”, that is, to become a Buddha. So it is called Paramita, which means reaching the other shore.
original:
[VIII. Wishing Paramita], wishing is vowing, and wishing to be satisfied. It is said to seek the Buddha way at the top, transform all living beings at the bottom, fulfill the wishes to the end of the future. The scriptures say: Bodhisattvas accomplish all sentient beings and make offerings to all. The Buddhas, who have attained the wisdom of the Tathagata throughout the future kalpa, are named Vow Polo (kalpa, Sanskrit with cloud kalpa wave, and Huayan to distinguish seasons.)
explain:
“Paramita, wish is a vow, and the wish is to be fulfilled. It is said to seek the Buddha’s way, transform all living beings, and fulfill the wish.” If a Bodhisattva wants to save all living beings, he will definitely make a wish, you know? He will make a vow to seek the Buddha way, to transform all living beings, to fulfill his wishes in the future . He made these vows in imitation of the Bodhisattva, to benefit all sentient beings. His wisdom is not to be afraid of hardships and dangers, not to be afraid of time, and to hold on for a long time. The reason why he can make such a wish is not because of his simple desire, everyone must know. Bodhisattva is definitely not a reckless person, if he can’t do it, he will send it out blindly. He must have confidence, be willing, willing, and even have the wisdom to know that he can practice and achieve. Then he will make the vow of accomplishing all living beings, seeking Buddhahood, and transforming sentient beings in this way, and he will fulfill the vow in the future, you know? Then make a vow in this way, with the power of the vow, it will lead him to become a Buddha in the future. “Jingyun Bodhisattva accomplishes all sentient beings, supports all Buddhas, and attains the wisdom of the Tathagata throughout the future kalpas. This is called Vow Paramita.” It means that bodhisattvas must make offerings to all the Buddhas in the ten directions. In the future kalpas, bodhisattvas will have no fear of kalpas or not. Of course, ordinary people cannot imagine this. Wisdom is required for this. You have to realize the above wisdom, worldly bodhicitta, and ultimate bodhicitta bit by bit. Only after you have attained the realization can you know what these things are about, how not to be afraid, how to practice them for the next kalpa, and know ? So these things are inconceivable to us ordinary people, because I have forgotten the things of my previous life in this life, so I don’t know if I still have the ability to fulfill my vows, right? So these things are all related to the wisdom and merit of Bodhisattvas. But we can hear how Buddhas and Bodhisattvas practice and how Bodhisattvas fulfill their vows, you know? How to practice the ten paramitas. Therefore, hope, reverence, and admiration arise, and the mind of increasing excellence arises, and Bodhicitta arises to learn from Buddhas and Bodhisattvas. Then he will continue to cultivate like this for the next kalpa, and he will be able to prove the wisdom of the Tathagata, which is called “Vow Paramita”, because he has this wish.
original:
[9. Paramita of power] Power is the use of power, which means that one’s actions are complete and successful, and the ten thousand realms remain motionless, and one is able to handle many things well. The scriptures say: Bodhisattvas have deep heart power, are free from defilements, and even have the power of blessing, so that they can be understood and accepted. This is the name and power paramita.
explain:
Then there is “power paramita”. Power refers to “use of power”, that is, he has power, has his supernatural power, has his power, and all kinds of power are all in power. This is the power paramita, the use of power. “It is said that one’s deeds are full of success, and there is no movement in all realms.” It means that if he does this thing for a long time, he will have a very mature and powerful force in this matter. shake him. “Able to handle many things well”, he can accomplish various bodhisattva careers. “The scripture says: Bodhisattva has deep heart power”, that is, he has very deep heart power. “There is no defilement”, when he practiced these bodhisattva actions and all kinds of paramita, there was no defilement. “Even has the power of blessing”, which means that his power, the power of wisdom, and the power of merit and retribution are very strong. He can not only bless himself, but also bless all sentient beings who have faith in him, you know? His blessing power can “facilitate understanding and acceptance”, that is, it can enable those sentient beings who are predestined with him to believe, understand, believe, understand, and accept. What can they accept? Receiving all kinds of wisdom, receiving all kinds of tranquility, receiving all kinds of merits and adornments, etc., all belong to the acceptance of faith and understanding, which is called “power paramita”. That is to say, when Buddhas and Bodhisattvas practice these paramitas, they will have inconceivable power. We say that the power of the Buddha is the greatest, so it is said that the Buddha has ten powers at ease, and has ten powers of the Buddha. Then the Bodhisattva is accomplished little by little. The power of Bodhisattva is also incredible, second only to Buddha. This is called “power paramita”, because it can enable all living beings to receive blessings, trust and understanding, and accept the Dharma.
original:
[10. Wisdom paramita] Wisdom is wisdom, which means making decisions without confusion, proving the law to refresh the mind, being good at entering the Buddha’s wisdom, and being clear without hindrance. The scriptures say: Bodhisattvas know the truth of all dharmas, know the power of all Tathagatas, and realize the door of the Dharma Realm universally. This is called Wisdom Paramita.
explain:
The tenth “wisdom paramita”. Look, the front one is called “Prajna Paramita”, and here is the one called “Zhi Paramita”, which means that the paramita here is different from “Prajna Paramita”. This “wisdom paramita” actually refers to the fruit. In fact, these few paramitas, “meaningful paramita”, “wish paramita”, “power paramita”, and “wisdom paramita”, are actually fruits. The six paramitas in the front are the causes, and the four paramitas in the back are the abilities matured by different levels of Bodhisattvas of the tenth stage. These abilities achieve different merits when saving sentient beings. Then this is “wisdom paramita”. “Wisdom is wisdom, which means that there is no doubt in making a decision, and that the mind is refreshed in proving the Dharma”, which means that he is not confused about wisdom. “Proving the law to refresh the mind” can prove the wisdom law. Yishen, then “Yi” refers to comfort, which means that he is very at ease, able to be at ease in all kinds of dharmas without hindrance, you know? It is the so-called “proving the law and refreshing the mind”. “Entering the Buddha’s Wisdom through Kindness” means that he has the ability to reach the wisdom of the Buddha, so it is called “Entering the Wisdom of the Buddha through Kindness”. “Clear without hindrance” means to understand Buddha’s wisdom without hindrance. “The scriptures say: Bodhisattvas know the truth of all dharmas, know the power of all Tathagatas, and realize the door of the Dharma Realm universally. This is called Wisdom Paramita.” This is called “be kind to the Buddha’s wisdom, clear without hindrance”, which means that a bodhisattva awakens to the wisdom of the Buddha, and then he can “know the truth of all dharmas”. When we read Mahayana classics, we often tell us that all dharmas are illusory. For example, the “Diamond Sutra” says that “all conditioned dharmas are like dreams and bubbles”, you know? As for “wisdom paramita”, it means “Bodhisattva knows the truth of all dharmas”, so it is not “conditioned dharma”. “Know all the powers of the Tathagata”, he has also proved the power of the Tathagata, you know? It just means that he will eventually become a Buddha, but he is already close to the Buddha. This should be the paramita of the Bodhisattva of the tenth stage. The Bodhisattva of the tenth stage is already waiting for the maturity of the karma of all sentient beings with him. Such an opportunity will manifest himself and become a Buddha. That is, his wisdom is already equivalent to that of a Buddha, but he still has to wait for his dependents to mature, and finally manifest himself as a Buddha. “Know all the Tathagata’s power, and realize the door of the Dharma Realm with universal awareness.” What I said earlier is “the door of universal knowledge”, “Prajna Paramita” is called “the door of universal knowledge”, here is the “door of universal enlightenment”. This “universal enlightenment” is more perfect, more perfect than the previous “Prajna Paramita”. In fact, the difference between Prajna Paramita and the general enlightenment here is maturity and perfection. In fact, it can also be said to be the same. “Universal awareness of the Dharma Realm Gate”, then enlightenment in all dharma realms, what is awakened? Realize that all dharmas are true. know what? Know all Tathagata Power. This is called “wisdom paramita”. These are very profound principles of the Fa, and they are also the essentials of the Fa. That’s all for today on the relationship of time, if you have any questions, you can ask them.
Question : I would like to ask the teacher, how to persuade people of the Two Vehicles to arouse the bodhicitta?
Answer : For a person of the second vehicle, it depends on whether he believes in Mahayana or not. If they believe in Mahayana, then they can be persuaded to generate Bodhicitta. If he does not believe in Mahayana, he must first be led to believe that Mahayana is Buddha-dharma, and then he can be persuaded to arouse his bodhicitta. How about persuading them to arouse bodhicitta? It depends on the person. If a person is interested in the omniscient wisdom of the Buddha and the freedom and freedom of the Buddha, then you have to understand the various extraordinary merits and virtues of the Buddha before you know it. How to make them desire, you know? The desire to become a Buddha arises, the desire to become a Buddha. Otherwise, a person of the second vehicle, what he hopes is the liberation from suffering, not the attainment of the adornment of blessings and wisdom, and the attainment of Buddhahood with complete blessings and wisdom. So if you want to persuade people of the Two Vehicles to arouse the mind of Bodhi, you have to understand how majestic the Buddha is, how perfect the Buddha’s wisdom is, and how superior it is to the Two Vehicles, you know? If you have made these very clear, then you can try to guide them, understand them, and influence them to be like you. First of all, you must arouse your bodhicitta, and then you will have the power to inspire others to arouse your bodhicitta. . So, you can tell them how you set your heart on it and how you understand it. Then you have to see how they think about cultivation, how they think about becoming a Buddha, how they think about liberation, and how they think about wisdom. Only then can you help them raise their level of understanding little by little, and only then will they be able to arouse their bodhicitta. Generally speaking, we do not persuade people of the Two Vehicles to arouse bodhichitta. Why not persuade it? Because cultivating liberation is good, and it’s not necessarily bad, you know? Moreover, after you have liberated and cultivated, you come to arouse the bodhicitta and learn the Bodhisattva Vehicle, you have a very good foundation, you know? So it is not bad to practice liberation. But if you practice liberation, if you don’t believe in Mahayana, it’s fine if you don’t believe it, or if you don’t understand it, you can just put it aside, and don’t slander it. Because according to the Mahayana scriptures, if a person slanders the Mahayana, he is not capable of realizing liberation. I don’t know whether he can achieve the first, second, and third fruits. , have no ability to realize liberation, and have no ability to become a Buddha. So don’t give them the chance to slander Mahayana.
Question : The Hinayana has not been completed, is it suitable to practice the Mahayana?
answer: If you want to finish Hinayana, then you will be an Arhat. As for cultivating into an Arhat, it is actually a bit difficult to return to the Mahayana, you know? If it is true that Hinayana has been completed. Many of them practice Hinayana halfway through, and then switch to Mahayana. So what we recommend is that you should at least first realize the non-self, and then turn to Mahayana. Then it will be easier for you to cultivate the Mahayana, and you will not easily go in the wrong direction. There are many Mahayana learners who have completely gone astray, and have become lunatics. Looking down on arhats, looking down on liberation, all day long is supreme, all day long is ignorant, can’t do anything, it’s useless. If you want me to say it is a complete Ah Q, Ah Q doesn’t even know that he is Ah Q, you know? Don’t talk about this outside, it’s just my personal opinion. So if you want to learn the Mahayana, it is best to be able to realize the selflessness, because the realization of the selflessness is called “seeing the Tao” in the Hinayana. What kind of Tao do you see? See the way of Nirvana, see the way of liberation, you know? Then all the so-called reality, no form, so-called wisdom, all emptiness, all dharmas without birth in Mahayana, all these teachings are all based on the wisdom of Nirvana. In fact, they are the sublimation of Nirvana. ? It is the principle of a more complete Nirvana. Then you don’t need to complete the Hinayana, you can practice until you break your self-view. If you have cultivated the “Path of Dinghui” to cause and effect, you can practice Mahayana. However, it is best to practice Mahayana after completing the practice of “mind arising and passing away”. It can’t be said that way, and it can’t be said to be the best. You can practice Mahayana if you break your self-view, but you also need to practice Hinayana things at the same time, and you have to prove those Hinayana things, you know? Because we talk about Zen Paramita, bodhisattvas also want to realize Nirvana, you know? A Bodhisattva does not live in Nirvana, but transcends Nirvana. So the Hinayana is to live in Nirvana, no longer reincarnation, and the Mahayana is to enter Nirvana, but not to realize Nirvana, you know? It is beyond nirvana, it is more toward the Buddha’s nirvana, you know? Just like we practice meditation, we practice the first, second, third, and fourth jhanas, you can enter the first jhana, and then you don’t have to come out, you will always be in the first jhana. But if you want to go to the second jhana, you have to leave the first jhana, and then go to the second jhana, you know? I use this as an analogy, that is to say, when you enter the Nirvana of the Hinayana, it is called Huacheng in the Mahayana, and it is called the Nirvana Realm. A Bodhisattva enters Nirvana, and then he wants to surpass Nirvana, and then achieve “there is no duality beyond the world”, you know? That’s why it is said that what Mahayana Bodhisattvas cultivate is called “the highest Zen beyond the world”. The Hinayana practice is called the Sutra-Worldly Dharma, the Sutra-Worldly Tranquil Dharma. What the Mahayana practice is called “The Zen of the World Beyond the World”. Therefore, those who have not completed the Hinayana can practice the Mahayana, but they must be synchronized, and the Hinayana must also be cultivated. But you practice the Hinayana method with the Mahayana perspective, complete the Hinayana practice with the Mahayana perspective, and don’t live with the Hinayana results. That is to say, you will not live in the first fruit, the second fruit, the third fruit, and the fourth fruit, and you will not live in Nirvana. If you know how to seek the way of Buddha, that is, to seek the way of Bodhisattva, to seek the way of Buddha above, and to transform sentient beings below, then this is the Bodhicitta of Mahayana. Then practice Zen paramita, then the Hinayana practice can be captured in Zen paramita, probably so.
Question : I would like to ask the teacher, is there anything special that needs to be paid attention to when generating bodhicitta in daily life?
Answer : We say that Mahayana is guided by wisdom and motivated by bodhicitta. Bodhicitta refers to the mind of enlightenment, and the mind of enlightenment refers to the mind of wisdom. We say that cultivating the Bodhisattva way and Mahayana is to attain the wisdom of the Buddha. To achieve the wisdom of a Buddha, you can’t achieve it all at once. You have to achieve it bit by bit until you finally reach the wisdom of a Buddha. To achieve bit by bit, we must start from the wisdom of prajna; the wisdom of prajna must start from the separation of appearances and no abiding; from seeing that the five aggregates are empty; The seventeenth path begins; this all belongs to wisdom. As for the Mahayana Bodhicitta, I suggest starting from the practice of the “Diamond Sutra”, starting with “not clinging to sight, sound, fragrance, and touching the Dharma.” This is feasible, practiceable, and verifiable. . Then when you have heard and thought about the wisdom of Prajna, you can try to use the “wisdom obtained by hearing” in your daily life little by little, and then practice it in your life, and gradually cultivate it into “wisdom obtained by cultivation”, knowing that ? In the end, it is probably like this to “prove wisdom”. So what you should pay attention to in your daily life is to look at it with wisdom at all times, and to treat all kinds of things in life with prajna at all times. Then we must not forget to seek from above to below, not to forget to benefit all sentient beings, not to forget to achieve sentient beings, not to forget to achieve Bodhi, then it is like this. These are very vague. So why is it vague? Because they don’t know what wisdom is. Then I suggest that you come to the Seventh Chan, because you don’t have a deep understanding of just speaking a few sentences. You need to talk, practice, practice, and test in the Seventh Chan. , mature quickly, and then these words are not empty words that you forget after hearing it, it doesn’t work, you know? Therefore, we need to study systematically and practice intensive meditation.
Question : Did the Mahayana scriptures appear only five hundred years after the Buddha died?
answer: As for this question, it should be said that the Buddhist scriptures were spoken by the Buddha, and there is no question of when they will be published, but that there will be Buddhist scriptures after the Buddha said them. It’s just that in the beginning, the Buddhist scriptures were those who listened to the Dharma, and their memory was very good, and they could tell all these things verbatim, or in other words, from memory. He would talk about how I heard about it, who participated, who asked for the Dharma, what the Buddha said, and finally what the Buddha said the sutra should be called, that’s all. Then these people tell these things to people who have never heard of them. What they say is the Buddhist scriptures, and these people record them to become the Buddhist scriptures. Then there is a group to gather it, that is, to collect it, what Buddhist scriptures did you listen to, what Buddhist scriptures I listened to, what Buddhist scriptures he listened to, everyone recorded it, and after recording it, everyone When it is assembled, it becomes the so-called Tripitaka. The Mahayana scriptures did not come out five hundred years after the Buddha. The Mahayana scriptures should have been taught when the Buddha was alive, and they already existed. So when did Mahayana classics circulate in the world? According to the legend, because it cannot be verified, right? Because of the Mahayana classics, it is said that Venerable Ananda and Manjusri Bodhisattva gathered on the top of Tiewei Mountain. As for the Bodhisattvas who participated at that time, I don’t know, and I didn’t find out in detail. Do these things belong to the realm of the human world? Tiewei Mountain does not belong to the realm of the human world, so it is not in the human world. Did it circulate in the human world immediately after it was assembled? Probably not. Then the karma of the Mahayana gradually matures, and after the karma matures, it begins to circulate. The circulation is mainly in the Nalanda Temple. If you want to verify it, the Nalanda Temple is the highest institution of learning in the Dharma-rectification era in India, and it is the center of Buddhism in the Dharma-rectification era. Do you know? Nalanda Temple was when Ashoka was still there, and Ashoka also went to Nalanda Temple to make offerings to Shariputra’s relics. Then Nalanda Temple is the core of the abbot’s Dharma. I think that the Mahayana Buddhism should have been spread in the Dharma-rectification era, but it does not circulate immediately after the Buddha enters and dies, but after the Buddha dies, there should be many people who have practiced liberation and practiced well. Well, this Mahayana Buddhism has begun to have a qualified audience, you know? Only those who are qualified to practice can the Mahayana scriptures begin to circulate. Probably like this. Just like when I talk about Mahayana now, I have waited for a long time, hoping that more people will practice the “Path of Dinghui”, and the more they practice, the better. Then these people will not be easily led into wrong views when they listen to Mahayana, you know? ? Oh, Mahayana really dare not tell people who don’t have the ability, even if they don’t have the ability to tell bad things to him, it is very dangerous. In particular, we are not talking about knowledge, we are talking about
Question : I have always wished to practice the Bodhisattva way in the future, but my ability is limited, and my compassionate vows are not enough.
Answer : I think so. To practice the bodhisattva way, you first need to arouse the bodhicitta, and then do what you can do as a bodhisattva. Bodhisattva practice, we say universal to all sentient beings, pervasive in all worlds, to the end of future kalpas. So do we ordinary people have so much mental strength? Certainly can’t do it, but he must be willing to do it. If he is willing to do that, he will do it bit by bit. Just like when we cultivate compassion, can we have compassion for all sentient beings at the beginning? It’s also difficult. Then, we should first show compassion to those closest to us, then we should show compassion to ordinary people, and then we should show compassion to our enemies, right? Then send loving-kindness to the front, send loving-kindness to the rear, left, and right respectively, and then send loving-kindness up and down. These things are fixed, and then he does it together, you know? He will be able to go around the ten directions and send out compassion in all the ten directions of the Dharma Realm, you know? Only then can it be called “Boundless Kindness”, otherwise it is not called “Boundless Kindness”. Then your ability is limited, and your compassionate vows are not enough, so you have to cultivate bit by bit, so it is cultivated. You have to be merciful to someone you are willing to be merciful to before you are merciful to someone you were not willing to be merciful to, right? Then unconditionally show mercy to people from all walks of life, and finally you can achieve “Boundless Compassion”. Then you have to cultivate wisdom, you know? To achieve equality, all beings are equal, universal, and compassionate to all beings. Then seek up and down. It was repaired. We know what the direction is like, and then when it comes to implementing it, we cultivate it bit by bit, so it probably looks like this.
Question : May I ask the teacher, after realizing liberation, can he return from the small to the big, and become a Bodhisattva?
Answer : After attaining liberation, one can also turn from the small to the big and become a Bodhisattva. According to Mahayana, it is not recognized by Hinayana, you know? According to Mahayana, it means that an Arhat attains liberation. When his master, the person who taught him, becomes a Buddha, then he will shake the Nirvana state of these Arahants with the power of the Buddha, and then let the Arahants come out and teach them. We must arouse bodhicitta, practice the bodhisattva way, and finally become a Buddha. This is the situation where an arhat attains liberation and turns back from the small to the big. Then there is another kind, that is, you are in the causal ground, and you have the vow to cultivate this kind of benefit to all beings, you know? For example, I often teach you to practice devotion, to practice generosity, to practice offerings, etc. Then you have planted the seeds of bodhicitta in the causal ground, you know? Then when you practice liberation to a certain extent, you may at the same time realize the ultimate bodhicitta when you realize Nirvana, then you are directly a Bodhisattva. It’s just done together. That is to realize emptiness and realize the ultimate bodhicitta, from the small to the big, all completed together. I can’t say too much about this, probably because of this reason.
Question : I would like to ask, teacher, after turning to the bodhisattva path with attainment in the Hinayana, is the so-called liberation from the human world not applicable?
Answer : Hinayana certificate fruit, what is Hinayana? The Hinayana means to get rid of renunciation, so where does one go? Going to liberation, going to nirvana without residue, this is called liberation, so it is called Hinayana. Then if you turn to the bodhisattva path, you are no longer Hinayana, you are no longer from the renunciation of the vehicle, you are the Bodhi mind of the vehicle. Then if you take the bodhicitta, you won’t be able to return to the human world a few times. From the perspective of a bodhisattva, a bodhisattva travels between human beings through the power of vows, you know? The Bodhisattva is not afraid of the human world. The Bodhisattva regards all living beings in the human world as his land, the land where he achieves Buddhahood, and the land he wants to save. That is why it is said in the Vimalakirti Sutra that the afflictions of all sentient beings are the land of Bodhisattvas. Well, the Bodhisattva is not afraid of coming to the human world, so it is said that he acts by the power of his vows. He is not the vehicle that has left his renunciation, and he is not the Hinayana. , Cultivate the Buddha way above, and transform all living beings below, and it will last for the next kalpa. Then he won’t have the so-called attainment of liberation after returning to the human world, and he wants to become a Buddha, so of course it doesn’t apply, it’s a completely different matter. But, if a bodhisattva regrets in the process of cultivating the bodhisattva way, alas, why should I suffer so much? These sentient beings are too difficult. There are such bodhisattvas, you know? It’s too difficult for sentient beings, I’d better go to become an Arhat. Well, if he thinks this way, it is called losing the bodhicitta, then he will obtain the proof of the path of liberation, and then he is very likely to be liberated soon, or he will be liberated in this life, or he will be liberated in two lives. There is such a possibility, that is, to return to the Hinayana fruit, you know? That’s probably the answer.
Question : Is this the order to achieve liberation, enter Nirvana without remainder, and go from arhat to great realization to first bodhisattva?
Answer : From an arhat, if he attained liberation through demonstration, he will go from small to big, and his power is roughly equivalent to that of the Eighth Ground Bodhisattva. However, his merits and virtues may be equivalent to those of the Bodhisattva at the first ground, probably like this. Not necessarily, because an arhat may not always practice the practice of liberation in his lifetime, and he may practice the practice of a bodhisattva in his previous life. So it is not certain when he returned from small to large. Just like when we talk about cultivating the path of liberation, it does not necessarily mean that he must be the first fruit when he realizes selflessness, he may be the second fruit, or the third fruit, or he may directly prove an arhat. Well, this Bodhisattva is also the same, he may not necessarily be enlightened, or when Xiao Xiangda realizes the bodhicitta, when he awakens the ultimate bodhicitta, he is not necessarily the first stage, he may be the third, fourth, or fifth stage, or he may be It is possible to have seven or eight places, but it is hard to say, there is no certainty.
Question : The moment Bodhisattva attains the first stage, he will arouse the ultimate bodhicitta, make the same compassionate vows as all Buddhas, and seek to renounce all sentient beings. I think so, is it like this?
Answer : Go and see “Er Gen Yuan Tong”. “The root of the ear is perfectly connected” says, “What you feel is emptiness, and emptiness is extremely round; what is emptiness is extinguished, birth and cessation are extinguished, and extinction is in front of you. Sudden transcendence, the world is beyond the world, and the ten directions are round and bright, and you will win two special victories. One: Above all Buddhas in the ten directions, the original wonderful awakened mind, and the Buddha Tathagata have the same kindness. Both: below all the sentient beings of the six realms in the ten directions, and all sentient beings, have the same compassion and admiration”, probably like this. It’s too detailed and it’s giving away secrets, so I can’t talk about it, so you can just read the classics. In fact, I have already leaked a secret by reminding you like this. Go see it, it’s probably what the classics say. Therefore, many things in the Buddhist scriptures are briefly explained, and you should not explain them in too much detail. I am afraid that you will get the appearance, and I am afraid that people without wisdom will get the appearance. So when it comes to Mahayana, it’s hard to say, it’s always half-spoken, you have to measure the roots of sentient beings.
Well, all the questions have been answered, thank you all. Then let’s go back together. May this merit spread to all, so that we and all sentient beings can achieve Buddhahood together.
original:
explain:
So today we will talk about the road map of practice. This should be the fifth lecture. I have talked about it four times before, and now this is the fifth time. Last time I talked about the ten paramitas of Mahayana Buddhism, and the latter part is actually very deep. I didn’t intend to talk about it at first, but because I made this road map of practice, I had a complete thinking and a complete thinking framework at that time. So today I watched it again, so now that I have done it, let’s talk about it again. Because it’s very deep, it’s hard to talk about it, you know?
I can only share some opinions with you from the level of knowledge, including things about the order of practice, and some final points that need attention.
In the latter part, I talked about the ten paramitas last time, and those who practice Mahayana Prajna can practice according to the core classics, such as the “Diamond Sutra”, “Heart Sutra”, and “The Sutra of Perfect Enlightenment”. Now let’s talk about Zen Paramita. In fact, Zen Paramita is already included in the ten paramitas I talked about last time, but Zen Paramita is taken out as a separate chapter here to let everyone pay attention to it, and know what Zen Paramita is cultivating, and the following What sequence will be involved, this is what I want to focus on.
Tonight, I plan to talk about Zen paramitas first, and then I will talk about some outlines of the Diamond Sutra, Heart Sutra, and Perfect Enlightenment Sutra. That is to say, what are these classics talking about, let us look at the angles from which the key points of these classics should be understood. A big difference between Mahayana and Hinayana is that Mahayana is based on Hinayana. We have many methods of practice, such as practicing meditation, and then practicing Vipassana, which is samatha-Vipassana. This is basically Hinayana. So Mahayana is mainly about reasoning, you know? When we talk about this view, in Mahayana, especially Zen, it often only talks to you about what is a view, and it only pays attention to your “right view”. Even in Mahayana, what is talked about is more about matters of awareness and wisdom. It is for those who have practiced the path of liberation to a certain extent, and who can believe in the wisdom of the Mahayana and the emptiness of the Mahayana, to explain what our heart is like and what the reality of all dharmas is. . This aspect of things is actually a more profound Buddhist principle.
These things are actually very difficult to talk about for people who have not yet cultivated for liberation. Because our six consciousnesses are delusions, you know? Then as long as you are in the realm of the six senses, everything belongs to the realm of confusion. And these things in terms of wisdom are all things beyond the realm of your six senses, and they are simply not what your six senses can understand and capture. You have to go beyond the realm of the six senses to understand, so our Hinayana says that we must practice transcendental methods. Then the wisdom taught by the Mahayana is the wisdom that transcends the world, or transcends the world and transcends the world. It is a wisdom that is higher, deeper, broader, more perfect, and more superior.
These things are difficult for ordinary people to talk about, and I have a concern, that is, to learn the Mahayana on the basis of many people who have not learned the Hinayana well, and tell them about emptiness, no abiding, no intention, no gain, etc. , talking about these most profound truths, if he doesn’t have the path of liberation, or the Four Noble Truths, and the basic knowledge of the Dharma of karma and reincarnation, he will have wrong views, you know? That is, he will completely understand the Mahayana Buddhism as the erroneous views of heretics, which will become wrong views. Then the more he cultivates, the more deviant he becomes, and the more he cultivates, the more likely he is to degenerate. So, Mahayana Buddhism is a very profound law. I am here to ask everyone to understand the principles of Mahayana on the basis of not overthrowing the Hinayana path of liberation, you know? Otherwise, after learning the Mahayana, many people feel that the Hinayana is not the ultimate, and then they don’t want to learn the Hinayana, you know? This is very dangerous. We must take the Hinayana path of liberation, the Four Noble Truths, the Three Dharma Seals, and the Four Foundations of Mindfulness as the foundation, and then understand the Mahayana Buddhist principles that transcend the mundane and beyond. Everyone must use this as a criterion to prevent yourself from falling into wrong views, preventing yourself from correcting deviations, and preventing yourself from learning deviations.
The next thing I want to talk about is Zen Paramita, some general ideas of the “Diamond Sutra”, “Heart Sutra”, and “The Sutra of Perfect Enlightenment”. We say that there is no way to understand the mind and see nature, that is to say, awareness. In fact, the “Sutra of Perfect Enlightenment” has already talked about awareness. Seeing the nature from the clear mind, from Zen Buddhism, from Tathagata Tibetan principles, how to make awareness broad and pervasive is what Zen Buddhism calls integration. First of all, to be clear about one’s nature, then to maintain one’s position, then to become one, and then the so-called appointment, etc. These are very profound principles.
We learn Buddhism, especially those who are new to Buddhism like to take shortcuts. They don’t want all the previous ones, and directly come to understand the mind and see the nature. Haha, everyone wants to be the Sixth Patriarch. If you want me to say, it is not ruled out that there are those so-called upper and upper roots. He may be a reborn person who has already cultivated well. It is not ruled out that there are such people, but we cannot take the special case of the Sixth Patriarch as a general phenomenon. We know that ?
We should start with the practice of the path of liberation in a down-to-earth way, and after we have gained some understanding, enlightenment, and experience, we have a certain understanding of what liberation is about, and then we can study the Mahayana in depth. Then when you learn the Mahayana until you can know that all dharmas are illusions, you can go further to study the so-called truth of all dharmas, or Tathagatagarbha, the principles of clearing your mind and seeing your nature.
If you practice and learn sequentially, then your foundation will be relatively solid and you will not easily go astray, you know? Many of us go astray after we practice, why do we go astray? At the beginning of learning Buddhism, you must base your heart on the perspectives of cause and effect, karma, cause and effect and reincarnation, renunciation, and liberation. There are two angles of liberation, one is to get rid of afflictions, in terms of Mahayana, liberation is called wisdom, and it tends to look at what liberation is all about from the perspective of wisdom. From the perspective of Hinayana, it pays more attention to the end of my afflictions, and then understands what it means to stop reincarnation, birth and death. This is the motivation of Hinayana. The renunciation of the Mahayana is to know what the wisdom of liberation is, you know? That is the wisdom of Nirvana. Because the Buddhist teachings say that when an Arhat realizes liberation, he realizes fundamental wisdom. There is a difference between the so-called fundamental wisdom and post-obtained wisdom. Then in the application of the world, there will be a difference in depth in the degree of viewing the reality of the various dharmas in the world, which is the difference in the so-called post-obtained wisdom.
We have to lay a solid foundation, and then build up one by one. It may seem very deep and complicated, but if you cultivate the path of liberation well, the latter things will not be difficult, you know? You see, Mahayana doesn’t really tell you how to practice, it just tells you the truth. The Hinayana says that you should practice the four meditations and eight samadhis, the eight liberations, and the elimination of afflictions. Then to Mahayana is to talk about wisdom. If you are a person who has been liberated from afflictions, and a person who is at ease in the ninth stage of meditation, you can use these Mahayana wisdom as soon as you understand it, you know? So it’s very fast. In fact, Mahayana is not as difficult as imagined. If you don’t understand liberation, the Hinayana, the eight liberations, or the wisdom of nirvana, then the Mahayana will seem like a myth to you. It was originally a myth, because many Mahayana things are beyond the imagination of ordinary people, because they are indeed incredible. For example, the “Sutra of Perfect Enlightenment” is the sutra taught by the Buddha when he entered the Great Light Collection of Supernatural Powers. These things are simply not what we can know in the world, and many things are beyond the realm of our ordinary people.
So Mahayana is very difficult to teach, Mahayana is also very difficult to encounter, it is very difficult to believe in and practice, you know? Those who don’t believe in Mahayana feel that this thing is too deep, too inconceivable, or unimaginable, and even suspect that this is not the real Dharma. Then I suggest that you can have doubts first, put them aside for the time being, and don’t slander it. It can only be said that the current wisdom still doesn’t understand. When you have cultivated the Hinayana to a certain level, and when you have the ability and wisdom, you will gradually discover what the Mahayana is all about.
I’ll stop here for an overview, and now I’ll start talking about them one by one. In this order, the “Diamond Sutra” comes first, which is the Mahayana Prajna in the systematic practice I mentioned last time.
We say that the Buddha turned the Dharma wheel three times. The first turning of the Dharma wheel is to explain the Four Noble Truths. Then Prajna is the link between the past and the future. It inherits the wisdom of Hinayana liberation, and then leads to the wisdom of the ultimate reality of Tathagatagarbha, you know? This Mahayana Prajna can still be cultivated. When it comes to reality, it is the so-called non-cultivation path, that is, from the perspective of wisdom, it is already non-cultivation. From the perspective of prajna, it also has the so-called practice of Prajna Paramita, the practice of six perfections, and the practice of Chan Paramita.
Let me mention Zen Paramita here.
5.2.4.1 Zen paramitas
original:
Zen paramita (term) Dhyāna-pāramitā, one of the six paramitas. The old translation is fixed, and the new translation is fixed to the other side. It is said that meditation is the practice of crossing the sea of life and death and reaching the shore of Nirvana.
explain:
As for Zen paramita, it means crossing to the other shore of Mahayana Nirvana. Then Mahayana Nirvana refers to the so-called reality, the so-called Nirvana of the original pure self-nature of the Bodhisattva and the non-dwelling Nirvana of the Buddha. It is sublimated layer by layer. Just like our pure mind, if you practice meditation, it can be sublimated into the concentration of the four jhānas, you know? Then the concentration of the four meditations can be sublimated into the highest level of righteousness that ordinary people can achieve. Then when you practice Buddhism, you will be sublimated into the five faculties, five powers, and seven enlightenment factors, and finally your mind will be sublimated into the wisdom of liberation. The wisdom of nirvana is also perfected little by little. The nirvana of the Hinayana is not as perfect as the wisdom of the bodhisattva’s nirvana. The wisdom of a Bodhisattva is not as perfect as the wisdom of Nirvana of a Buddha. It is sublimated bit by bit, layer by layer, but it is all heart and wisdom. But there are differences in degrees, like the first fruit to the fourth fruit, the first fruit has already realized part of the wisdom of liberation, you know? Then to the four fruits is the wisdom of complete realization, the elimination of afflictions and liberation, but it is still different from the wisdom of Bodhisattvas and the wisdom of Buddhas.
original:
Nine times of samadhi (number) four meditations, four formless, and extinction of perception (also called extinction of samadhi), nine kinds of meditation, not mixed with other minds, and the sequence is self-contained.
The method of concentrating in a certain way is also: 1. The stage of concentration in the first jhana. Second, the second meditation stage is fixed. Three, the third meditation stage. 4. The fourth level of meditation (the fundamental concentration of the four Zen days of the name and form realm). Fifth, the order of vacancy is determined. Sixth, the order of knowledge is determined. Seven, there is no order. Eight, the order of non-perception and non-perception (has been named the fundamental determination of the four places of the colorless realm). Nine, the order of extinction is determined. To stop all concentration of mind and consciousness is the ultimate of meditation. Wisdom Degree Theory Thirty-one said: “The nine stages of samadhi: starting from the mind of the first dhyana, enter the second jhana sequentially, so that the rest of the mind cannot be allowed to enter. If so, it will even cease to be imagined. Ask: The rest also have a sequence, why is it called just The ninth stage? The answer is: All the remaining merits and virtues are produced by different minds, so they are not sequential. Those who have deep-rooted wisdom and practice, test their own minds, start from the mind of the first meditation, and then enter the second meditation, so as not to let the strange thoughts enter. ” The same eighty-one said: “Entering the first meditation, and even passing through the place where there is neither thought nor no thought, entering into extinction and receiving the samadhi of thinking, this is the ranking of samadhi.”
See also Mahayana Chapter Thirteen, Tripitaka Dharma Number Thirty-Four, etc.
Nine times of determination (the step of leaving the Dharma Realm)
Nine, from the beginning of meditation to the extinction of perception, there are nine kinds. The stage refers to the fact that if a person enters meditation, his wisdom is profound, and he can enter from one meditation to another. If he enters in such a sequence, his mind and heart will be continuous, without any strange thoughts, without interruption or confusion;
[The first stage of meditation] means that when people practice meditation, they will be free from evil and unwholesome dharmas in the world of desire, have awareness and insight, be happy in separation from life, and be even in concentration and insight. (Those who have awareness and contemplation, the initial mind is in the predestined relationship, which is called enlightenment, and carefully discerning the taste of Zen is called contemplation, which is the fixed phase of the first dhyana. For those who are happy and happy, the heart of joy is called joy, and the heart of tranquility is called joy; the first dhyana The realm of detachment from desire is evil and unwholesome, so this joy is born. Those who have uniform concentration and observation, the observation is wisdom, the so-called equality of concentration and wisdom.)
[Second Dhyana Stage Concentration] means that when a person practices meditation, from the first meditation to the second meditation, he has no awareness or contemplation in one mind, and the joy of concentration arises. (Those who have no awareness and no contemplation, once they have entered the second dhyana, they are separated from the first dhyana. Concentration produces joy. Those who have no awareness and contemplation, and the mind is in samadhi, then there is joy. This is the concentration phase of the second dhyana. )
[Three Dhyana Stages of Concentration] It means that when people practice meditation, when they enter the third meditation from the second meditation, they leave joy, walk and give up, and enjoy the body. also. (Those who leave joy and practice equanimity say that they are tired of leaving the second jhana, and the great joy moves away, and the mind cannot be restrained. Those who enjoy the joy of the body not only leave the joy of the second jhana, but also experience the joy of the third jhana in the body. If a sage can speak, this joy is extremely superior , the joy that surpasses all other things is beyond the knowledge of ordinary people. Those who forsake the joy of mindfulness and practice are said to be able to let go of the joy of the second jhana and practice the joy of the third jhana.)
[Four Dhyana Stages of Concentration] It means that when people practice meditation, when they go from the third meditation to the fourth meditation, they stop joy and joy. If they are not happy or happy, their mind enters step by step, and there is no gap between distracting thoughts. (Those who cut off joy and joy refer to cutting off the joy of the second dhyana and the bliss of the third jhana. Those who are not happy and unhappy mean that the mind has no good or evil, and is peaceful and equal, which is the samadhi of the fourth dhyana.)
[5. The order of concentration in the void] means that people who practice meditation go from the realm of form to the realm of formlessness. Then destroy all forms, do not think of all kinds of different appearances, and enter the boundless space, and the mind enters sequentially, without any gaps between distracting thoughts. (The person who destroys all forms means that the root of extinction can be seen, and can deal with all forms. Having obtained the four meditations, he still hates the form world as an obstacle, and cannot be at ease. So the heart seeks to escape, destroys all forms, and cultivates emptiness. , the mind corresponds to the dharma of the void, so you don’t think about all kinds of abnormal phenomena.)
[6. Consciousness-based stage concentration] It is said that when people practice meditation, since they have obtained the concentration of the void, the mind is bound to the void, and the void is boundless. When the heart is in harmony with the consciousness, it passes through all boundless voids and enters all boundless consciousness. Its mind enters in order, and there is no gap between distracting thoughts. (Those who have passed through all boundless voids have entered the realm of consciousness and surpassed voids.)
[Seventh, the order of the place of nothingness], those who have no place, that is, they are not related to all internal and external realms. It is said that when people practice meditation, since they have obtained the consciousness, the mind and consciousness of the three times are immeasurable and boundless. That is to say, the consciousness of giving up the object, turning the mind to have no place, and the mind enters sequentially, without any gaps between distracting thoughts. (Inside and outside, the inside is the place of consciousness, and the outside is the place of emptiness. For the three times, the past, present, and future are also.)
[VIII. The order of neither thinking nor non-thinking], those who are not thinking, there is thinking in the place of non-knowledge, and the person who is not not thinking, it is not the absence of thinking in the place of nothing. It is said that when people practice meditation, since they have attained concentration in the place of nothingness, they deeply know that the place of no thought is like ignorance, and the place of thought is like a carbuncle like a sore. Its mind enters in order, and there is no gap between distracting thoughts. (Like an idiot, it is like having no thoughts; like a carbuncle like a sore, you feel pain when you feel pain, like having thoughts.)
[9. The order of extinction of perception and perception], those who eliminate perception of perception, that is, the mind of perception of perception is extinguished, and it does not arise again. It is said that when a person practices meditation, he enters the samadhi of cessation of perception from neither having thoughts nor non-absence, and his mind is clear and sharp, and enters step by step without distracting thoughts. If you get this determination, you will soon prove the fruit of Arhatship. (Arhat in Sanskrit, there is no learning in Chinese language, and there is no life in the cloud.)
explain:
Zen paramita refers to the method of reaching the other side of Nirvana with the wisdom of practicing meditation to pass through the sea of life and death with meditation. Then the most important thing about Zen paramita is the nine stages of samadhi. The first jhana, the second jhana, the third jhana, and the fourth jhana of the nine stages of concentration are very important meditations. Then five, six, seven, and eight samadhis, that is, the four emptinesses and the four emptinesses. In the end, it is the ultimate samadhi to stop all minds and consciousnesses. To practice the Nine Stages of Concentration, the heart can jump freely is the practice of Mahayana paramita. But in the Hinayana, if you can enter the nine stages of samadhi, you will be able to fully realize the eight liberations. Nine stages of samadhi are the basis of Zen paramitas.
Here is a detailed explanation of the Nine Stages of Meditation, that is, the situation of each meditation, which has been explained many times before, so I will not repeat it.
This zen paramita is in the Mahayana. After you have completed the first, second, third, and fourth zens, you can practice the samadhi nine more times, and you can achieve a very powerful samadhi, the lion’s leaping samadhi. This represents peace of mind, which is a very important practice. Nowadays, many mages dare not talk about these things, they only dare to talk about their knowledge. Sometimes I feel that without meditation, your Dharma can easily flow into a pure mantra, that is, you can only talk but not do it. If the wisdom is really perfect and the afflictions are eliminated, then you should use meditation to check whether your mind is at ease, which is very important. It is not only for practicing the law, but also for verification.
So I am more opposed to some people saying that some Zen masters say that as long as you have wisdom, you don’t care about meditation and liberation. Because these words were spoken by the Sixth Patriarch, I am not against the Sixth Patriarch, I am against the current people who do not have the wisdom of the Sixth Patriarch, but use the words of the Sixth Patriarch to cover up their own incompetence, ha ha. I’m not targeting anyone either, just saying that’s how I see it. So it is good to have wisdom but not have the nine-time samadhi, and it is certainly better to have the nine-time samadhi. I still can’t be too absolute, everyone pay attention, don’t imitate me, sometimes I will regret it after I finish speaking.
5.2.4.2 Hundred Eight Samadhi
original:
One hundred and eight Samadhi The number of hundred and eight is so numerous that it cannot be listed hereafter.
The second ten metaphors are the ones who debate the hundred and eight samadhis. If the Bodhisattva is good at using ten metaphors. Open up his heart. Then the eighteen emptiness contemplations are cultivated. Naturally. So empty wisdom. According to the meditation. Various methods. Untainted and unattached. Then all bodhisattvas can be born with a hundred and eight samadhis. The samadhi of all Buddhas does not move, etc. There are twenty in a hundred. This is the case and even immeasurable samadhi. Yu Zhu Samadhi. Play freely. It is the samadhi. Incredible. Do not multiply it with the second. A total of also. Today it is one hundred and eighty. Even immeasurable.
explain:
In Mahayana, it means that Bodhisattvas want to cultivate immeasurable and boundless wisdom. Then when he combines wisdom and meditation skills, he will have the immeasurable samadhi of Mahayana. After Nagarjuna sorted it out in “Great Wisdom”, he listed 108 samadhis as the main samadhis. He said to use ten metaphors, that is, to compare all dharmas with ten kinds of emptiness and illusion. That is to say, when practicing Prajna Paramita, it is possible to realize the hundred and eight samadhis practiced by Mahayana Bodhisattvas.
Well, the Baiba Samadhi is the process of gradually maturing a Mahayana Bodhisattva’s mind, his meditation, his wisdom, his wonderful functions, his merits, and his adornment, etc. on his way of practice. The Hundred Eight Samadhis does not mean that all Bodhisattva Samadhis are included here. In fact, the Hundred Eight Samadhis are only some of the main Samadhis. In fact, there are many, many other Bodhisattva Samadhis, which are not listed in the Hundred Eight Samadhis.
Here we say, “If a Bodhisattva is good at using ten metaphors to understand his mind, then the eighteen emptiness contemplations he cultivated will naturally be clear. This is the wisdom of emptiness. According to all meditations.” Everyone must know that emptiness wisdom is the Bodhisattva’s teaching of emptiness to the Buddha. understanding of sexual intelligence. According to the various meditations, contemplate the four meditations and eight meditations, you know? Four jhanas and eight samadhis, the ninth samadhi. “According to the various meditations, all kinds of methods, no contamination and no attachment, you can give birth to the hundred and eight samadhis of Bodhisattvas.” That is to say, when he practiced the meditations with empty wisdom, he could give birth to the hundred and eight samadhis practiced by bodhisattvas and the samadhis of all Buddhas. Don’t move and wait. “If there are a hundred, there are twenty. If this is the case, it will lead to immeasurable Samadhi.” That is to say, there are one hundred and twenty kinds of Samadhi, and even limitless Samadhi. “In all samadhis. Play freely. It is all samadhis. It is inconceivable. It is not shared with the two vehicles. Now this is one hundred and eight. Even infinite.” The two vehicles are different from the perspective of the two vehicles. He can arise and use these wisdoms to illuminate various meditations, and can arise the immeasurable and boundless Bodhisattva samadhi, and even the Buddha’s immovable samadhi.
Here we need to understand a problem and a thing. From the perspective of a bodhisattva, all dharmas are just different samadhis. Now ordinary people are greedy, angry, and ignorant every day, and they are in the samadhi of ordinary people. Becoming a Buddha is also a more complete samadhi, called Buddha samadhi, you know? This is a bodhisattva’s perspective on these things. So many mages basically don’t talk about meditation or samadhi now. In fact, this is the most important core of Buddhist practice. We say that the practice of Hinayana Buddhism is inseparable from precepts, concentration and wisdom. Without precepts, concentration and wisdom, any liberation you talk about is a castle in the air. It is really useless. You talk about non-attachment and renunciation every day, but if you don’t practice precepts, concentration and wisdom, the eight doors of liberation, and the elimination of afflictions, your stuff is just theoretical knowledge, you know?
Well, Mahayana is the same. You talk about all kinds of wisdom, all kinds of non-dual views, all kinds of emptiness, clear mind and nature, awareness, everything is good, but if you don’t practice samadhi, those things are spoken orally, or you can really say it. It’s hard to say whether it’s something else in practice, you know? So if you have wisdom, you must be able to enter all kinds of bodhisattva samadhi, you know?
Of course, the samadhi of a bodhisattva has different depths. Different bodhisattvas have different abilities, and the samadhi they can enter is different, and the same samadhi they enter will also have different depths. There are many kinds of differences. But Bodhisattva Dao, what is he playing with Samadhi? Only after playing Samadhi can he know what is the freedom of Mahayana. These things are beyond the imagination of ordinary people, and can only be introduced roughly.
This Hundred Eight Samadhi comes from “Theory of Great Wisdom”, we can remember the names of these Hundred Eight Samadhi. According to Buddhism, if you can know the name of each samadhi, you have already planted immeasurable and boundless good roots and merit. If you can still generate pure faith and arouse the desire to learn, it will be even more planted. Especially deep roots of kindness, you know? You must know that these samadhis are very rare, even hearing the name is very rare. Everyone should have special thoughts, and be motivated to practice these samadhis.
Let’s take a look at it and understand it briefly.
original:
[First Shurangama Samadhi], the first Shurangama in Sanskrit, the Chinese word is separated from health; It is said that the bodhisattva lives in the samadhi, and he can distinguish and understand all samadhi actions, how many, shallow and deep; and all evil troubles cannot be destroyed.
explain:
Look at the hundred and eight samadhis, the first one is the Shurangama samadhi. Many people often say that those who study Zen do not practice meditation. They say that they are now practicing Shurangama. Will he be able to cultivate Shurangama Dading? It’s hard to say. It may be that their ancestors could achieve it, but people nowadays can’t cultivate the four dhyanas and eight samadhis. It’s hard to say whether they can achieve it by directly practicing the Shurangama samadhi, but of course it’s good for them to have confidence. of.
The so-called Shurangama Samadhi refers to right experience and right concentration. Bodhisattvas live in this samadhi, “then they can distinguish the appearance, number, depth, and depth of all samadhis; and all demons and afflictions cannot be destroyed, which is the first Shurangama samadhi.” There is no way to explain it here. If I want to explain it in depth Well, I can’t finish this tonight. We just need to listen to it, maybe we know what it is, and we just need to know what it is said by Nagarjuna Bodhisattva.
original:
[Shizi Playing Samadhi] means that a bodhisattva lives in this samadhi, and in all samadhis, he is free to enter and exit slowly; in all outside ways, the strong break it, and the believer saves it; The group of beasts is also the samadhi of a famous teacher’s play.
explain:
The master plays samadhi, “Bodhisattva lives in samadhi, and in all samadhis, he is free to enter and exit slowly; in all outside ways, the strong break it, and the believer saves it; it is like when the master plays, he can subdue all kinds of beasts Yes, it’s the Samadhi of a master’s play.” The Lion’s Play Samadhi refers to the Lion’s Leaping Samadhi. Last time I said that if a person can practice the Ninth Stage of Concentration and can jump freely, he will be able to overcome all heretics. The “Great Wisdom Theory” also says the same thing, that is to say, if he cultivates the samadhi well, he can quickly enter and exit all samadhi with this samadhi power. He can break through all heretics. No matter how powerful your heretics are, you are not as strong as him. Then the believer saves it, and the strong breaks it, just like a lion’s game can subdue all kinds of beasts, all the abilities of heretics are not as strong as him, this is the merit and ability of the lion’s game samadhi!
Miaoyue Samadhi, “Entering this is the Miaoyue Samadhi, which can eliminate ignorance, darkness, and all kinds of wrong views. It is like a full moon, clean and free of all obscurations, and can eliminate darkness. This is called Miaoyue Samadhi.” You see, this is a different Samadhi. They all have different virtues and different strengths.
The Dharma-nature Samadhi, “It means that all dharma-natures are immeasurable and non-dual, and difficult to hold on to. A Bodhisattva who enters this samadhi will be able to decide to know the nature of all dharmas, and to attain samadhi. If you can deal with it, it is called Bidharma-nature Samadhi.” The power of these samadhis is very powerful, and when you reach the Bidharma-nature Samadhi, you can decide to know the nature of all dharmas, get fixed vision, get the power of the gods, and be able to deal with them.
original:
[Vajra Samadhi] means that if a Bodhisattva lives in the samadhi, his wisdom will be strong and he will be able to break all samadhis; for example, the Vajra is solid and indestructible, but can shatter all things. This is called the Vajra Samadhi.
explain:
Vajra Samadhi, the Vajra Samadhi is very important. Many Bodhisattvas cultivate to the end. We say that the “Diamond Sutra” is called Vajra Prajna Paramita. Vajra is generally a metaphor for wisdom, and the Vajra Samadhi here also says the same thing. “It is said that a Bodhisattva lives in Samadhi, and his wisdom is strong and can break all Samadhis. For example, the Vajra is firm and indestructible, but can break all things. It is called Vajra Samadhi.” This vajra is wisdom, and wisdom is also vajra. It does have the power to shatter everything. Of course, it is not to smash any material things, but to break all kinds of afflictions and attachments, which means that wisdom is solid and indestructible.
original:
[Entering the Dharma Seal Samadhi] means that if a person enters a country, he can enter if he has a seal, but if he does not have a seal, he cannot enter. Bodhisattvas live in this samadhi, that is, they can enter the reality of all dharmas, which is called entering the Dharma Seal Samadhi.
[Samadhi King Anli Samadhi] means that if a Bodhisattva lives in this samadhi, he will be able to live in all samadhis. For example, the king of Judah lived in the main hall, summoned all his officials, and all obeyed orders.
explain:
The Samadhi King established the Samadhi, “It is said that the Bodhisattva lives in the Samadhi, and he can live in all the Samadhis. For example, the king of Judah lived in the main hall, summoned all his officials, and all obeyed orders. This is the Samadhi King Anli Samadhi.” Everyone must remember. These samadhi names. Each samadhi has different merits, strengths, and effects, which is why bodhisattvas have so many immeasurable and boundless abilities.
original:
[Light-emitting Samadhi] means that a bodhisattva living in this samadhi can emit all kinds of light, illuminate all samadhis, and understand them all. This is called light-emitting samadhi.
explain:
Light-emitting samadhi, “A Bodhisattva living in this samadhi can emit all kinds of light, illuminating all samadhis, and all of them are clear. This is called light-emitting samadhi.” This is the relationship between samadhi and samadhi. The king of samadhi, samadhi, still lives in the main hall, and he summons all his officials, and they all obey orders. It is in all samadhi that they can live peacefully. Then it emits samadhi, which can illuminate all samadhis. It is the wisdom of a Bodhisattva, which will deepen layer by layer with the progress of these samadhis and become more extensive.
original:
[Strength into the Samadhi] means that the bodhisattva lives in the samadhi, and from all the samadhis, he obtains the power of freedom, can often change supernatural powers, and save all sentient beings, which is called the power into the samadhi.
[Superior Samadhi] means that Bodhisattvas live in the Samadhi, all the virtues and wisdom will grow, and all Samadhi natures come out from the heart, which is called the Higher Samadhi.
[Must enter the debate samadhi], it is said that if a bodhisattva lives in this samadhi, he will be able to debate all samadhis, know the order of language of all living beings and the names of scriptures, etc., and can distinguish without hindrance.
[Explanation of the Name Samadhi] means that if a Bodhisattva lives in the Samadhi, he will be able to explain the names and meanings of the Samadhi, so that people can understand it. This is called the Interpretation of the Name Samadhi.
explain:
There is also the Samadhi of the interpretation of the name, “It is said that the Bodhisattva lives in the Samadhi, and he can explain the names of the Samadhi and the meaning of the Dharma, so that people can understand it. In terms of ability, this is beyond the imagination of many people.
original:
[Guanfang Samadhi] means that Bodhisattvas live in this samadhi, and they can enter and exit all samadhis freely without hindrance, so they can contemplate in the ten directions with a compassionate, compassionate and equal heart, and all living beings will be liberated.
[Dharani India Samadhi], Sanskrit Dharani, the Chinese language is always held. It is said that if a Bodhisattva lives in the samadhi, he will be able to hold the samadhi, distinguish the samadhis, and all have Dharani, which is called the samadhi.
explain:
Dharani Yin Samadhi, the so-called Dharani, Huayan Zongchi, is what we Chinese call Zongchi. “It is said that a bodhisattva lives in samadhi, and then he can hold the samadhi, distinguish all samadhis, and all have Dharani, which is called Dharani and seal samadhi.” Dharani is the mantra we often say. Many Bodhisattvas can say mantras, you know? Many mantras are related to samadhi, but these are actually secrets. Oh, sometimes I don’t know whether to speak or not, and sometimes I feel that what I say is too beyond the realm of ordinary people will make people attached.
original:
[Wufu Samadhi] means that a Bodhisattva lives in the Samadhi, does not give birth to love, hatred, ignorance and wrong views, and has no confusion and boredom in all Samadhis.
[Samadhi of capturing the sea of all dharmas] means that the Bodhisattva lives in the samadhi, and all the three vehicles are absorbed into the samadhi, as if all the streams of all the streams return to the sea, which is called the samadhi of capturing the sea of all dharmas. Enlightenment Vehicle and Bodhisattva Vehicle.)
explain:
Containing all dharma sea samadhi, living in samadhi, all the three vehicles, we Bodhisattvas must understand the three vehicles, you know? The three vehicles refer to the bodhisattvas who are heard and enlightened. “Everything is taken into the samadhi, like all the streams return to the sea, it is called the sea of all dharmas, the three vehicles, the sound-hearer vehicle, the enlightenment vehicle, and the bodhisattva.” Then the Bodhisattva’s Dharma is not just the Bodhisattva vehicle. , Bodhisattvas of the Shravakayana and Yuanjueyana are all proficient.
original:
[Samadhi of covering the void] means that the bodhisattva dwells in the samadhi, and with the power of the samadhi, can cover the immeasurable and boundless void, or emit light, or fill it with sound, which is called the samadhi of covering the void.
explain:
Space-covering Samadhi, “The Bodhisattva dwells in this samadhi. With the power of samadhi, he can cover the immeasurable and boundless space, or emit light, or fill it with sound, which is called the space-covering samadhi.” There is a phase called wide and long tongue. In the Mahayana, the wide and long tongue of the Buddha can fill the three thousand great thousand worlds. The Buddha taught the Dharma with one voice, and all sentient beings in the three thousand great thousand worlds can hear it. Then the Bodhisattva here covers the void samadhi, he can also cover the immeasurable and boundless void with the power of samadhi, or fill it with light or sound. So the power of a Bodhisattva is also very vast.
original:
[Vajra Wheel Samadhi] means that if a Bodhisattva lives in this samadhi, he will be able to hold all the samadhis, and in all dharmas, he will go there without hindrance.
explain:
The Vajra Wheel Samadhi, “A Bodhisattva living in this Samadhi can hold all the Samadhis, and in all dharmas, there is no hindrance. For example, there is no obstacle to the Vajra Wheel. This is called the Vajra Wheel Samadhi.” My understanding, this The vajra wheel should be like the wheel treasure of the wheel-turning sage king, because the wheel-treasure of the wheel-turning sage king is his vehicle. The Holy Wheel-Turning King is able to travel between the Thirty-Three Heavens and the Four Continents by holding his wheel treasure. He is the King of the Golden Wheel, and he can travel without hindrance. So here it is said that the bodhisattva living in this vajra wheel samadhi is like a wheel treasure, and can go to and from all kinds of samadhi without any obstacles.
Some people asked if this was all practiced by Bodhisattvas of the tenth stage. Well, there are things that Bodhisattvas of the tenth level can cultivate, and there are also things that Bodhisattvas of the first level can cultivate, you know? It is not necessary to reach the high attainment status of the Bodhisattva of the tenth level in order to cultivate. Many Bodhisattvas of the first level can do it. In fact, Bodhisattva achieves Zen Paramita by practicing these various samadhis, and even many other things. He saves sentient beings, teaches the Dharma to all sentient beings, and even manifests and responds to incarnations, etc., all of which are all kinds of samadhi powers.
original:
[Treasure-breaking Samadhi] means that a bodhisattva living in this samadhi can cut off all samadhi, troubles and impurities. If there is a real treasure that can cure all treasures and make them clean, it is called treasure-breaking samadhi.
explain:
“Treasure breaking samadhi, if a bodhisattva lives in samadhi, he will be able to cut off all samadhi, afflictions and dirt.” Someone said (pass), just pass it, so I won’t talk about it, everyone, go and see. In short, these samadhis are very special, and if you can cultivate one of them, it will be very good. Then every samadhi has wisdom, and if you can cultivate more than one, your wisdom will be more complete. These samadhis need to be cultivated, you must have good roots, you must have meditation, you must have wisdom, you must use Mahayana wisdom to illuminate all meditations, and you will be able to generate bodhisattva samadhi. If we start classes in the future, if we do the basics well, we can cultivate the path of Dinghui, and then develop the Mahayana mind, then I may not be able to practice all these samadhis, we can practice together. In short, after you have practiced these samadhis, you will know that Mahayana meditation is boundless joy, and it can be called the pure land of your own mind. What kind of pure land is right in front of you? Bar. I also struggle with talking too much, and I’m afraid you won’t hear anything if I don’t talk.
Some people ask about the basis of practice? We say that if you practice meditation until the fourth jhana is stable, then you can practice anything, and the fourth jhana is the best foundation. It cannot be said that the fourth jhana is the foundation. It should be said that with the first jhana, you have a certain foundation. This is the first foundation of meditation. The second is the foundation of wisdom. You must break the self-concept, and you must observe cause and effect. Then the foundation of wisdom is a little bit. Then you have the foundation of Nirvana wisdom, which is even more remarkable. If there is emptiness, or the wisdom of enlightenment, the wisdom of seeing the nature clearly, it will be even more remarkable. This is the basis of the so-called samadhi and wisdom, so there is also merit, as well as practice and precepts.
These samadhis, in fact, if you are interested in learning the Mahayana, you can memorize them. It is really a boundless merit, and it is very good to be able to cultivate many seeds of goodness. Recite the name of each Samadhi, just like memorizing the names of eighty-eight Buddhas. Each Samadhi has its own characteristics, its characteristics, its magical functions, and its merits. I will not talk about them one by one. . Because there are one hundred and eight, I can’t finish this. In short, if you have mastered the one hundred and eight samadhi, then you will know how extraordinary the Mahayana is. I don’t know how to praise the Mahayana. It’s just that we didn’t learn the Hinayana when we learned it. The feeling is completely different.
5.2.4.3 Now Law Live
original:
Those who live happily in the present law refer to those who practice meditation, avoid all delusions, and the body and mind are still, and they are now enjoying the joy of the law, and they live in peace. If all bodhisattvas are calm and worrying, stay away from all distinctions; they can live in peace of mind and body; they are the most peaceful; they are far away from arrogance; You should know that this is a bodhisattva who presents the Dharma and dwells happily in meditation.
Those who are at ease now: they can obtain the current Dharma and live happily. Those who are not familiar with the later music: the reason why they lead to the music of Nirvana without any remaining reliance.
explain:
Then, here it is said that the Dharma is happy to live, in fact, the realization of the Dharma is also a kind of samadhi. The so-called blissful abiding in the present method means that the most basic wisdom of a person who has proved wisdom is selflessness, and if he breaks his self-view, he can do the blissful abiding in the present dharma, which is a kind of samadhi. Of course, our Mahayana talks about samadhi, and the Hinayana also talks about samadhi, but the 180-eight samadhis of the Mahayana go beyond the Shravakayana, so the present Dharma Leju is the samadhi that can be obtained by the Shravakayana, and of course bodhisattvas must also prove it. You see, there is an explanation here. What is the joy of living in the present Dharma? Our “Road to Dinghui” also talks about it. . ” This is called living in the present method, and this is a written explanation. In fact, only by doing it yourself can you know what is living in the present method. For those who have not broken their self-view, they have no ability to enter. So these are things that require wisdom to be able to enter. Then the bodhisattva “If all bodhisattvas have meditation and worry, stay away from all distinctions; be able to live in peace of mind and body; be the most peaceful; stay away from obscenities; stay away from all love and ignorance; obliterate all appearances. You should know that this is the name of the bodhisattva. Dharma music resides. Those who are ripe for later happiness: lead to the joy of nirvana.” This is to talk about the joy of present Dharma, that is, to be able to find peace and happiness in Dharma now. It is the next life, “introduce the joy of Nirvana without any remaining reliance.” Now that he can live happily in the present method, he may have the joy of Nirvana with no remaining reliance in the future, which is to prove Nirvana. This is the Hinayana Samadhi, so the Mahayana Samadhi is represented by the Hundred Eight Samadhi.
original:
Mahayana Samadhi
There are nine kinds of Mahayana Zen out of the world. This is the meditation practiced by bodhisattvas that are not common to the two vehicles of the outside world: 1. Self-nature Chan, 2. All Chans, 3. Difficult Chans, 4. All Door Chans, 5. Good People Chans, 6. All Walking Chans, 7. Elimination Affliction Zen, eighth, happiness Zen in this world and other worlds, ninth, pure and pure Zen. Originally derived from the Bodhisattva’s sixth convenient place of holding sutras, it is a classification in the Konti Paramita, called self-nature forbearance and even pure forbearance. etc., called the Nine Great Chans, which are the different types of Chans beyond the world. Self-nature Zen practitioners observe the true nature of the mind and observe all dharmas without compulsion. The mind captures everything, like wish-fulfilling pearls. Or just stay at the stop and keep your heart lingering. Or just live in the view and take pictures separately. Or the dual cultivation of tranquility and insight and the equalization of samadhi and wisdom.
explain:
What is Mahayana samadhi, that is, the nine types of Mahayana Zen. There is no difference between the two vehicles of outsiders, the outsiders are the samadhi of outsiders, because the four jhanas and eight samadhis are both dhyana and samadhi. , the first fruit, the second fruit, the third fruit and the fourth fruit, all have their own present methods of happiness, and the depths are not the same. The samadhi of bodhisattvas is also different. It is not in common, that is, it does not share the meditation practice with the two vehicles of heretics. It is divided into nine kinds, which should be the saying of Tiantai School, the so-called “self-nature Zen, all Zen, difficult Zen, all gate Zen, good man Zen, all walking Zen, eliminating troubles Zen, joy Zen in this world and other worlds, pure and pure. Zen is located in the Bodhisattva’s sixth convenient place for holding the scriptures, self-nature forbearance and even pure forbearance. Divided into nine categories.
original:
Self-nature Zen practitioners observe the true nature of the mind and observe all dharmas without compulsion. The mind captures everything, like wish-fulfilling pearls. Or just stay at the stop and keep your heart lingering. Or just live in the view and take pictures separately. Or the dual cultivation of tranquility and insight and the equalization of samadhi and wisdom. All Zen practitioners can obtain the Zen that transforms all their merits and virtues by themselves. There are two kinds of this world and beyond this world. There are also two kinds, each of which has the present Dharma Leju Chan, the Birth Samadhi Merit Chan, and the Beneficial Zen of All Beings. Abandoning all delusions, cessation of body and mind, the first extinction, called the present Dharma Joy Dharma Zen. Birth all kinds of inconceivable, immeasurable, boundless and boundless samadhi captured by the nature of the ten powers, and enter into all unobstructed wisdom and uncontested wish wisdom. Giving to all living beings, protecting all fears, and being able to unravel them is called Zen of benefiting all living beings. Difficult Zen means Zen that is difficult to practice. There are also three types: long-term practice of sublime meditation, attaining ease in all samadhis, compassion for sentient beings, and desire to make them mature, so they give up the joy of the first meditation and reborn in the world of desire, which is called the first difficult meditation. According to Zen, immeasurable, inconceivable and deep samadhis are born, which is called the second difficult Chan. Obtaining unsurpassed Bodhi through Zen is called the third difficult Chan. All Zen practitioners mean that all Chans come from this gate. There are four kinds of Chans that are associated with awareness and insight, Chans that are associated with joy, Chans that are associated with joy, and Chans that are associated with equanimity.
explain:
The first type of self-nature Zen, “Contemplating the true nature of the mind, observing all dharmas, is involuntary to the mind, and the mind captures everything, like a wishful pearl. Or you can only stay in the stillness and keep the mind from dispersing. Or you can only stay in the meditation and distinguish it. Or the dual cultivation of tranquility and contemplation and the equalization of concentration and wisdom. All Chan practitioners can obtain the Zen that transforms all their merits and virtues by themselves.” This means that the practice of self-nature Zen is like this. Each has its own current law, happy to live in meditation, and born in Samadhi merit and virtue meditation. I have just mentioned the present Dharma Leju Zen, the birth of Samadhi merits and virtues refers to the merits of being able to give birth to various Samadhis. Then there are three kinds of meditation for the benefit of sentient beings, here are three kinds, so you see, to live in the joy of the law is to live in the joy of the law, and to be born in samadhi is to be able to cultivate and increase various samadhi merits. Then there is Zen of benefiting sentient beings, that is to say, Bodhisattvas benefiting sentient beings belong to his practice and part of his Zen paramita. Many people save sentient beings with their mouths. If their concentration and wisdom are not captured in it, it cannot be called Zen of benefiting sentient beings, which means it is not perfect.
“Get away from all delusions, stop your body and mind, and the first extinction is called the Dharma Leju Chan.” “Get away from all delusions, stop your body and mind” is the saying of Tiantai School. “Give birth to all kinds of inconceivable, immeasurable and boundless ten powers”, “ten powers” refers to the ten powers of the Buddha, and means that he can finally achieve the samadhi of the Buddha, the samadhi held by the ten powers of the Buddha. “Entering all unobstructed wisdom, the wonderful merit of wisdom without arguing and wishing, is called the Zen of Birth Samadhi.” That is to say, he cultivates all kinds of wisdom, is able to be born, and finally achieves the merit of becoming a Buddha. “Giving to all living beings, protecting all fears” is to protect them from fear, “protecting all fears” all living beings are afraid of suffering and cannot be liberated. “Being able to unravel is called benefiting sentient beings Zen.” That is to save sentient beings, so this is benefiting sentient beings Zen. Then “Difficult Zen means difficult Zen. There are also three kinds: long-term practice of the best meditation, freedom in all samadhis, compassion for all beings, and desire to mature, so abandoning the joy of the first Zen, that is, giving up and being born in the Desire Realm”, that is, the bodhisattva is merciful to all living beings. In order to make him mature and liberated, then the bodhisattva’s joy in the first meditation is to give up the joy of present dharma, that is, to give up Nirvana, because when you realize Nirvana, the joy of present dharma Dwelling is Nirvana. The “joy of the first Zen” is to give up the joy of Nirvana and be born in the realm of desire. Then the bodhisattva goes to the realm of desire and sails backwards. Those who can do this are called “the first difficult Zen”. This is difficult to do but can be done, unbearable but bearable. He can already enjoy the bliss of Nirvana, but he still goes to the world of desire and suffers all kinds of suffering. When we talk about the desire realm, the three realms are all seas of suffering, right? Then he gave up the joy of the first meditation, which is very difficult, so it is called difficult meditation.
“The immeasurable, inconceivable and deep samadhis are born according to Zen, which is called the second difficult Chan.” Samadhi produces all kinds of wisdom. “According to Zen, immeasurable, countless and inconceivable are born.” The so-called inconceivable is beyond the realm of the six senses, and all inconceivable things cannot be expressed by language. The “deep samadhi” is a very deep and profound samadhi. “According to Zen, one can obtain the supreme Bodhi, which is called the third difficult Chan.” Then he can obtain the supreme Bodhi by relying on the first difficult Chan and the second difficult Chan. , Unsurpassed Bodhi means becoming a Buddha, Bodhi means enlightenment, unsurpassed enlightenment, then attaining unsurpassed Bodhi, unsurpassed enlightenment, is the third difficult meditation. “All the gates of Zen mean that all Zens come out of this gate”, that is, all Zens come from here, then “this is the Zen of being, feeling, and seeing, the Chan of joy, and the Chan of joy, There are four kinds of Zens of equanimity and equanimity.” It is the one, two, three, and four Chans. Here, “all gates of Zen” means that the one, two, three, and four Chans are the gates of all Chans. To reach Zen Paramita, to understand all samadhis.
original:
The realm of desire and the initial meditation, there is awareness and insight. The second meditation, hi also. The third is meditation, joy. The fourth is to calm down and give up. Good people who practice Zen are cultivated by sentient beings with great roots of goodness. Does existence mean that there are five kinds of compassion, compassion, joy, and equanimity. All walking meditation means the Chan of all the Mahayana all walking methods. There are thirteen kinds of them: Shan Chan, Wuji Huahua Chan, Stopping Chan, Viewing Chan, Self-benefit Chan, Mindfulness Chan, Birth Supernatural Power Merit Chan, Chan of Destiny of Name, Chan of Destiny of Righteousness, Chan of Continuity of Concern, Chan of Continuity of Lifting, Chan of Continuity of Relinquishment, the first Zen of Righteousness, which is the present method, enjoys living in the first sense, is also free from all delusions. The current method is happy to live in Zen. Birth all kinds of inconceivable, immeasurable, boundless and boundless samadhi captured by the nature of the ten powers, and enter into all unobstructed wisdom and uncontested wish wisdom.
Giving to all living beings, protecting all fears, and being able to unravel them is called Zen of benefiting all living beings. Difficult Zen means Zen that is difficult to practice. There are also three types: long-term practice of sublime meditation, attaining ease in all samadhis, compassion for sentient beings, and desire to make them mature, so they give up the joy of the first meditation and reborn in the world of desire, which is called the first difficult meditation. According to Zen, immeasurable, inconceivable and deep samadhis are born, which is called the second difficult Chan. Obtaining unsurpassed Bodhi through Zen is called the third difficult Chan. All Zen practitioners mean that all Chans come from this gate. There are four kinds of Chans that are associated with awareness and insight, Chans that are associated with joy, Chans that are associated with joy, and Chans that are associated with equanimity. The realm of desire and the initial meditation, there is awareness and insight. The second meditation, hi also. The third is meditation, joy. The fourth is to calm down and give up. Good people who practice Zen are cultivated by sentient beings with great roots of goodness. Does existence mean that there are five kinds of compassion, compassion, joy, and equanimity. All walking meditation means the Chan of all the Mahayana all walking methods. There are thirteen kinds of them: Shan Chan, Wuji Huahua Chan, Stopping Chan, Viewing Chan, Self-benefit Chan, Mindfulness Chan, Birth Supernatural Power Merit Chan, Chan of Fame, Chan of Righteousness, Chan of Stopping Dependent, Chan of Enhancing Dependent, Chan of Relinquishing Dependent, these are also the first Zen of the present method of happiness and dwelling. The virtuous dharma that captures everything is called virtuous Zen. Naturally, all kinds of changes can be made in the samadhi without limit, which is called Wuji Huachan. Concentrate the mind without dispersing, and correspond to samadhi, which is called Zhifen Zen. According to the separation, it corresponds to wisdom, which is called Guanfen Zen. When right concentration is present, one can benefit oneself and others, which is called Zen of benefiting oneself and others. Mindful thinking, without distracting thoughts, is called mindful meditation. With this great concentration, all supernatural powers and virtues are born from this, which is called the birth of supernatural powers and merits. In all dharmas, the names, relatives, and conditions are all accessible without hindrance, which is called the Zen of names and conditions. To be able to comprehend the meaning, principle, cause and condition of all dharmas is called the Zen of Righteousness and Relationship. In the appearance of the silent cause and condition, the circle is clear and the hole is penetrating, and it is forever free from all distractions. Being able to understand the causes and conditions of the arising and extinguishing of all dharmas, all of them are pure and unobstructed, this is called the Zen of raising mutual affinity. All good and evil dharmas are separated from each other, pure and untainted. Therefore, it is manifested in concentration, and the joy of dharma joy is obtained, and it is settled in the first meaning, which is called the Zen of the first meaning of the joy of present dharma.
explain:
“The realm of desire and the first meditation, there is awareness and contemplation. The second meditation is joy. The third meditation is joy. The fourth meditation is equanimity.” Here we still talk about one, two, three, and four Zens. Let’s see These thirteen kinds of Zen, that is to say, all the things the Bodhisattva cultivates are all captured by Zen, and controlled by the paramita of Zen. Then Zen paramita, Zen must have wisdom in order to become a paramita, that is to say, wisdom and Zen are inseparable, wisdom and Zen are inseparable, and his practice is not separated, that is, Zen and his practice of saving sentient beings, the so-called generosity, The so-called six perfections are all non-separation, even when one becomes a Buddha, they are not separated from Zen. That is to say, when we practice Mahayana, it is the same as Hinayana. We say that meditation is the core, and if we don’t have concentration, we can’t hold the precepts. Cultivating wisdom is also powerless. If there is no Zen paramita in the Mahayana, your so-called bodhicitta will not develop, you will not be able to save sentient beings, you will not be able to save them, and you will not be solemn. Therefore, Zen paramita is very important, very important. “Naturally can make all kinds of changes in concentration.” Bodhisattvas are gods, and they can change all day long. Of course, he may not look like that in front of you, but Look at what realm. Because we are human beings, you are not allowed to change back and forth in the human realm. If you are in the heaven or ghost realm, he may change back and forth. “Containing the mind does not dissipate, it is in harmony with samadhi, which is called Zhifen Chan. After distinguishing, it is in harmony with Wisdom, which is called Guanfen Chan. When the right concentration is present, it can benefit oneself and others, which is called self-benefit Zen. Righteous thinking, Without all kinds of miscellaneous thoughts, it is called mindfulness meditation. After attaining this great samadhi, all supernatural powers and virtues are born from it, which is called birthing supernatural powers and virtues Zen.” The supernatural powers of Bodhisattvas are samadhi. “According to the name, appearance, and relationship of all dharmas, it is easy to understand without hindrance, which is called the Zen of name and affinity.” I see, it’s called Yiyuan Chan.” Here, it’s called Yiyuan Chan, Yiyuan Chan, what it’s called, what its meaning is, and it’s all explained in terms of its various samadhis and various Zens, and dwelling in certain Zens. Or say it. We often look at the Sixth Patriarch and wonder whether the Sixth Patriarch has the wisdom of a teacher. The sentences he said are very classic and in line with Buddhism. He has never studied culture, right? But how could he speak? Because he has these Zen and these samadhis. “In the appearance of tranquility, it is completely clear and penetrating, and it is forever free from all distractions. “According to the causes and conditions of the arising and extinguishing of all dharmas, all are pure and unobstructed, which is called the Chan of Reciprocity Relation. For all the causes and conditions of good and evil dharmas, they are all separated, pure and undefiled, which is called the Chan of Relinquishment of Relation. Now, to obtain the joy of dharma joy, to live in the first meaning, called the joy of present dharma
original:
The Zen of eliminating afflictions means the Zen that can eliminate all kinds of sufferings and diseases of all living beings. There are eight kinds: Mantra Dependent Meditation, Disease Elimination Meditation, Cloud and Rain Meditation, Equal Degree Meditation, Raising Benefit Meditation, Taming Fu Meditation, Opening Enlightenment Meditation, and Equaling Meditation Meditation. Therefore, it will definitely be able to eliminate all sufferings, poisons, frost and hail, fever and ghosts, which is called the Zen that the mantra depends on. It can eliminate all diseases caused by the four elements of earth, water, fire and wind, which is called the Zen of eliminating diseases. Prospering sweet rains can dispel disasters and droughts and relieve all kinds of famines, which is called Yunyu Zen. It can help all kinds of fears and difficulties and all land and water, and people are not afraid of people. This is called Equal Degree Zen. Being able to benefit the hungry and thirsty sentient beings in the wilderness with food and drink is called Zen of benefiting. Being able to subdue sentient beings with property is called taming Zen. Beings who can wait for enlightenment to confuse sentient beings are called Enlightenment Chan. Make what all living beings do become achievements. It is called waiting for Zen. The person who enjoys Zen in this world and other worlds refers to the meditation that can make all living beings enjoy the happiness of the present and the future. There are nine kinds: the ability to realize all kinds of supernatural powers, and tame all living beings, which is called the Zen of subjugating all living beings. Being able to tame all sentient beings in accordance with the Dharma is called Zen of taming all living beings in accordance with the teachings. Being able to tame all sentient beings with the teachings and precepts of the righteous dharma is called Zen of taming sentient beings in realization of teachings and precepts. Beings who can do bad karma, show them the destinies of asura, hungry ghosts, and animals, and make them change their evil deeds into good ones.
explain:
“Affliction-removing Zen means the Zen that can eliminate all kinds of suffering and diseases of all living beings. There are eight kinds of them: mantra-based Zen, disease-eliminating Zen, cloud-rain Zen, equal-degree Zen, beneficial Zen, regulating meditation, enlightenment Zen , Waiting for Zen is also.” There are many kinds of Zen here, “so it will definitely be able to get rid of suffering, poison, frost, hail, fever and ghosts, which is called the Zen of Mantra.” “It can eliminate all diseases caused by the four elements of earth, water, fire, wind, and is called “disease-removing Zen.” This refers to all kinds of spells. We are not Taoists, but they are actually magic spells. You can practice them. There are so-called mantras. Strength is the Zen on which mantras are based. “It can eliminate disasters and droughts and save all famines. It is called cloud and rain Zen.” That is praying for rain. These things are all Zen. Do you see that Zen covers a wide range? In Mahayana, everything is Zen, and everything is Samadhi. . “It can help all kinds of troubles and all kinds of water and land.” “Water and land” refers to the animals in the water and the animals on the land. “It is called equal degree” Zen, equal degree means equality, and it can save others. “Being able to benefit the hungry and thirsty people in the wilderness by eating and drinking is called Zen of benefiting.” The benefit of eating and drinking here refers to giving food. We often talk about Buddhism, especially Mahayana, saying that giving food to ghosts and beings. “Being able to subdue living beings with wealth is called subduing Zen.” To tame with wealth, “being able to wait for the awakened and confused sentient beings is called enlightened Zen.” Those who enjoy Zen in this world and other worlds are said to be able to make all living beings enjoy the happiness of the present and future two worlds.” “There are nine kinds: the supernatural powers that can manifest all kinds of powers, and tame all sentient beings. Here is the so-called Zen of taming all living beings, and it is divided into nine types, the supernatural power of taming, and the teaching of taming according to the teachings. The Dharma teaches and prescribes to subdue all sentient beings. It is called Zen of subduing sentient beings. It is said to show evil for sentient beings who can do bad karma. Interesting Zen”, you see here in order to tame these evil beings, he manifests as Shura, ghosts and animals. We often say that Bodhisattvas can take various incarnations. For example, Avalokitesvara Bodhisattva in the Shurangama Sutra, she can appear in whatever body she should be saved in. She should take the body of an asura, a ghost, or an animal. If they are saved, he will manifest these corresponding bodies to save them. This is called showing evil realms for sentient beings. How great a Bodhisattva is, he can appear in evil realms to save sentient beings, but his manifestations are all Zen, and they are all captured by Zen. Therefore, Mahayana Zen refers to the paramita of meditation, which is wise. Otherwise, concentration alone would not have these abilities.
original:
For the sentient beings who cannot argue the true Dharma, use the eloquence to benefit them, and make their minds enlightened. For sentient beings who have lost their righteous thoughts, they can benefit them with righteous thoughts so that they will not have wrong views. It is said that for sentient beings who have lost their minds, they can benefit Zen with thoughts, develop wonderful wisdom, keep their minds from being confused, and create subtle praises. , so that it can live in the world for a long time, it is said that it is a Zen that makes the Dharma live in the world for a long time.
explain:
“For the sentient beings who can’t argue the true Dharma, use the eloquence to benefit them, and make their minds enlightened, which is called Zen for the benefit of the debating sentient beings.” Then the bodhisattva can say that he can make all living beings enlightened. Included in his Zen, “for the sentient beings who have lost their righteous thoughts, they can benefit them with righteous thoughts so that they will not have wrong views. Praise, the theory of Madraga, the circulation of the righteous law, so that it can live in the world for a long time, it is said that it is the creation of non-inverted theory. The righteous dharma lives in the world is practiced and maintained with Zen.
original:
Being able to use the number of books to count all kinds of conveniences and conveniences, absorbing and benefiting all sentient beings, is called Zen of absorbing sentient beings for the benefit of worldly technology and righteousness. Amplify the light and temporarily make Shura and others relieve their distress. Pure and pure Zen refers to the Zen that cuts off all afflictions and confusion, and obtains the pure fruit of Great Bodhi. There are ten kinds here: worldly pure, unconfused and uncontaminated meditation, supramundane pure and pure meditation, expedient and expedient pure and pure meditation, attaining root pure and pure meditation, fundamentally superior pure and pure meditation, abiding in the power of pure and pure meditation, and the power of letting go and returning. It is also the pure and pure meditation, the pure and pure meditation of the power of supernatural powers, the pure and pure meditation of being free from all views, and the pure and pure meditation of the think tank of troubles. And out of the profound meaning of Fahua, it tells about the fourth and above.
explain:
“Able to count all kinds of tools and conveniences to benefit all living beings by the number of books, and absorb and benefit all living beings, which is called Zen of absorbing all living beings for the benefit of worldly technology.” He taught all kinds of skills and conveniences that can benefit living beings. Zen of the Bodhisattva. “Amplify the light and temporarily make the asuras and others relieve their sufferings, which is called the Zen of Suspending Evil Realms and Emitting Light.” A bodhisattva practicing a certain meditation can make asuras or ghosts and other beings temporarily extinguish their sufferings. “Pure and pure Zen refers to the Zen that cuts off all afflictions and confusing karma and obtains the pure fruit of great Bodhi.” This is to cut off afflictions and confusing karma. “There are ten kinds here.” Then there are ten kinds of pure confusion karma meditation: “worldly pure and unconfused and uncontaminated Zen, transcendental pure and pure Zen, expedient and expedient pure and pure Zen, fundamentally pure and pure Zen, fundamentally superior Pure and pure meditation, abiding in the power of pure and pure meditation, letting go of the power of pure and pure meditation, supernatural powers of the power of pure and pure meditation, away from all views of the pure and pure meditation, affliction think tank cut off the pure and pure meditation.” This is the “Fahua Xuanyi” What is mentioned in it, the reason why I explain it again is to let everyone know my views on Zen and Zen Paramita, and I will let everyone have an impression while explaining.
original:
(Term) To advance and retreat without hindrance is called freedom. And the heart is free from the bondage of afflictions, and the understanding is unimpeded. Call it comfortable. The preface of the Lotus Sutra says: “If you make all the knots, you will be at ease.” Those who are at ease (terms) say that Arhats can get rid of all obstacles and become comfortable in meditation. That is to say, all liberated Arhats. The five hundred disciples of the Lotus Sutra said: “Arhats are at ease.”
explain:
This samadhi is free, and all these things that Bodhisattvas practice are captured by Zen, that is, as long as you practice, all the actions that Bodhisattvas practice are in Zen. This Zen is also called Samadhi. When a Bodhisattva does all kinds of things, he wants to be at ease, which is the so-called samadhi. When we say freedom, we mean that there is no hindrance in advancing and retreating. What is unhindered in advancing and retreating? “Get rid of all knots, and your mind will be at ease.” “All knots” means that you have no worries in your heart. If you don’t have troubles, you will be at ease when you have all knots. It is also called ease, “that is to say, all are liberated by Arhats.” The Lotus Sutra says that Arhats feel at ease.
Then, Bodhisattvas still have some freedom. Look at the ten kinds of freedom of Bodhisattvas, and there is also supernatural powers after that.
original:
(Number) One life is free, the Bodhisattva will have a long life and wisdom, and he will live in the world through countless asamkhyas, without any obstacles. Two minds are at ease, Bodhisattva wisdom is convenient, taming one’s own mind, can enter the immeasurable great samadhi, play with supernatural powers, and there is no obstacle. The three possessions are at ease, and Bodhisattvas can decorate all worlds with immeasurable treasures and various possessions, which are pure and unobstructed. The four karmas are at ease, and Bodhisattvas follow the various karmas, appear in due time, and receive the retributions of various fruits without hindrance. The five rebirths are free, and Bodhisattvas can manifest rebirth in all worlds according to their minds and thoughts, without hindrance or hindrance. The six understandings are free, and the bodhisattva has achieved the ultimate solution. He can show all kinds of physical bodies, and he can speak the wonderful law without hindrance. The seven vows are free, and Bodhisattvas will appear in various places in time according to their wishes and desires, and they will achieve perfect enlightenment without hindrance or hindrance. The power of the eight gods is free, and the bodhisattva has great supernatural powers and incalculable power, showing changes in the world without hindrance or hindrance. The nine dharmas are self-contained, and the Bodhisattva has a great eloquence, and he can expound the boundless dharma in all dharmas without hindrance or hindrance. The ten wisdoms are at ease, and the bodhisattva is full of wisdom, and can manifest the ten powers of the Tathagata without fear in one thought. There is no hindrance and no hindrance in Cheng and other righteous enlightenment.
explain:
“One life is free, and the Bodhisattva will have a long and wise life. After countless asamkhyas, he will live in the world without any obstacles.” The Bodhisattva can use his samadhi power to bless his life span, so that he can be free and enjoy a free life. As for the two, “Tune your own mind, you can enter the immeasurable great samadhi, play with supernatural powers, and there is no obstacle.” Then “the three possessions are at ease, the Bodhisattva can adorn all the world with immeasurable treasures and various possessions, and it is pure and unobstructed.” The four karmas are free, the bodhisattva follows the karma, manifests in due time, and receives the karma, “the bodhisattva will follow his karma, when he manifests, because his karma, karma and effect are still there, he still has to receive the karma, But he is free from all fruit retributions and can choose by himself, unlike us who cannot choose, we are driven by afflictions. The true freedom of karma can only be cultivated by bodhisattvas of the tenth stage, and small bodhisattvas cannot cultivate it. The fifth is the freedom of receiving and rebirth, “Bodhisattvas can manifest and receive rebirth in all worlds according to their thoughts, without obstacles and obstacles.” He can be born in whichever world he wants to be born in, and there is no obstacle in showing and receiving rebirth. . Some people often explain the scriptures and say that Samantabhadra Bodhisattva will be reborn in the Western Paradise of Ultimate Bliss. In fact, Samantabhadra Bodhisattva is free to be reborn in any world. It is not the Western Paradise of Paradise they explain. Everything comes from the Pure Land. I just mentioned it casually, not against the Pure Land. “The six understandings are at ease, and the Bodhisattva has achieved the ultimate solution. He can show all kinds of physical bodies, and he can explain the wonderful Dharma without hindrance.” The art of speech is without hindrance. “The seven vows are free, and Bodhisattvas can follow their wishes and desires, and they will appear in various places in due time, and they will achieve perfect enlightenment, without hindrance or hindrance.” That is to say, this vow of a Bodhisattva can follow his wishes, and the Bodhisattva’s vow is to save sentient beings. , to benefit all beings, and then his wish to benefit all beings can be used in various lands, not only in our Saha world, like Samantabhadra and Avalokiteshvara, they also save sentient beings in the Saha world, and Avalokitesvara Bodhisattva is also the Bodhisattva of the Paradise of Ultimate Bliss Ah, he is also saving sentient beings there, there is no obstacle at all. Therefore, his vow power pervades the three thousand great thousand worlds and all sentient beings, and there is no obstacle. “The eight gods are free, the bodhisattva has vast supernatural powers, and its power is incalculable. It shows changes in the world, without obstacles and obstacles.” As for the supernatural powers of bodhisattvas, bodhisattvas have ten places, and each place is more powerful than another place. Buddha is the most extreme. Consummation, in fact, the Bodhisattva of the tenth stage is almost like a Buddha, waiting to become a Buddha.
“The nine dharmas are at ease, and the bodhisattva has a great eloquence, and he expounds the boundless dharma in all dharmas, without obstacles and obstacles. The ten wisdoms are at ease, and the bodhisattva is full of wisdom. In one thought, he can manifest the ten powers of the Tathagata without fear. There is nothing in the perfect enlightenment. There are no obstacles.” When a bodhisattva is full of wisdom, he can manifest the Tathagata’s ten powers of fearlessness in a single thought, which means that when he needs the wisdom of a bodhisattva, he can manifest his wisdom in a single thought and become a Buddha. Therefore, there is no difference between Bodhisattvas of the tenth bhumi and Buddhas, they are just supplementary Buddhas, and they just wait for the karma of all living beings to mature to manifest themselves as Buddhas. The supernatural powers are free, the five supernatural powers, and the supernatural powers should also be free. For Bodhisattvas, supernatural powers are very important tools of solemn wisdom. The six supernatural powers are the five supernatural powers plus Leujintong. If there is Leujintong, the other supernatural powers can become wisdom. If there is no Leujintong, the other supernatural powers can only be called supernatural powers, or supernatural powers from heretics, not wisdom. When you have cleared all omissions, other supernatural powers can be called Zhizhengtong, Tianyanzhitong, Tianerzhitong, Shenzuzhitong, other minds, fate wisdom, they are not the same . Therefore, having wisdom is fundamental, without wisdom, supernatural powers may become neurotic, even if there is affliction, it is neurological. Only when the omissions are completely cleared can your five sense organs be purified, and if the five sense organs are not purified, you will become nervous. Pay attention, everyone, those who come to seek supernatural powers must seek to eliminate all omissions, that is, the wisdom of liberation is the root. Without the wisdom of liberation, your five supernatural powers are very dangerous.
original:
Game supernatural powers (terms) Buddhas and Bodhisattvas swim in supernatural powers, transforming people for self-entertainment, called games. And the meaning of the actor’s freedom, the meaning of no hindrance. Supernatural powers (terms) are called mantra teaching. It is the teaching of the vehicle based on the power of the Tathagata’s magical transformation, so it is called the supernatural vehicle. It also rides on supernatural powers until it reaches the place, so it is also possible to quickly become a Buddha by taking advantage of the mantra.
explain:
Game supernatural powers, “Game supernatural powers (terms) Buddhas and Bodhisattvas play in supernatural powers, transforming people for self-entertainment, called games. It also means that the player is free and unobstructed.” Game supernatural powers and game samadhi are actually interlinked, because everything For Bodhisattvas, supernatural powers are just different samadhis. If he can play samadhi, he can play supernatural powers. In fact, they are all the same.
The supernatural power vehicle means that the dharma that Bodhisattvas must cultivate is immeasurable and boundless, but after the bodhisattvas are very powerful, they have the so-called supernatural powers to learn Buddhism. Then he learns very quickly and extensively. In Tantric Buddhism, it is called the blessing power of the Tathagata, and in Tantric Buddhism it is said that they are supernatural power vehicles. It should be said that if your talent is good, it is the supernatural power vehicle, and if your talent is poor, it is the nerve vehicle (laughs). This depends on the person. Whether there is renunciation, whether there is bodhichitta. If there is, it is of course very good to cultivate this. If there is no renunciation, no bodhicitta, some people learn Tantra just to get rich and have supernatural powers. Then they learn these things because their motivation is wrong. Well, then it is easy for him to go astray when he learns these things, and it is easy to cause big problems, which is very dangerous. Then if your intention is wrong, learning these Fas can sometimes become the cause of degeneration and become a very serious obstacle.
original:
Those who control other supernatural powers: Buddhas and Bodhisattvas are said to be able to subdue their supernatural powers. The Tathagata’s supernatural powers can generally subdue the supernatural powers of all other people with supernatural powers.
explain:
“The person who controls other supernatural powers: Buddhas and Bodhisattvas are able to subdue other people’s supernatural powers.” There are also high and low supernatural powers. If it is a Tathagata, it is a Buddha. If you want to manifest supernatural powers, Buddhas have the ability to stop them.
original:
Sufficient adornment: The two kinds of adornment [from the Nirvana Sutra] refer to the two kinds of wisdom and blessings, both of which can adorn the dharmakaya. [1. Wisdom and adornment] means that all Bodhisattvas, from the beginning of their minds to the end, are ignorant and pure, and the Buddha nature is present, and all wisdom can manifest the Dharma body, which is called wisdom and adornment. [2. The adornment of merit] means that all bodhisattvas practice the six perfections, possess all the virtues, and all the merits can manifest the body of the Dharma, which is called the adornment of merit. (For the six perfections, one is generosity, the other is keeping precepts, the third is patience, the fourth is diligence, the fifth is meditation, and the sixth is wisdom.)
explain:
Full of solemnity, solemnity means decoration, and solemn beauty means beauty. There are two kinds of adornment, “Zhuang means dignified, and adornment means adornment. It is said that the two kinds of wisdom and merit can adorn the dharmakaya.” Complete achievement comes to adorn the Dharmakaya wisdom. The adornment of wisdom refers to “from the beginning of the mind to the end, the ignorance and purity of the Bodhisattvas, the Buddha-nature is present, and all the wisdom can manifest the Dharma body, which is called the adornment of wisdom.” All the virtues are complete, and all the virtues can manifest the Dharma body, which is called the adornment of the Dharma.” The Diamond Sutra says, “If you don’t talk about the Dharma, you will destroy the appearance”, and the Dharma body is formless. You have the wisdom of the dharmakaya, which can achieve all kinds of adornments. It can not only achieve the so-called merit and the wonderful use of wisdom, but also manifest the excellence of the dharmakaya, the excellence of the wisdom of the dharmakaya. This is the so-called equality between the world and the world, and being able to be equal solemnly. In Tantra, it is called double luck, and it is called double luck between the world and the world. If you lack these adornments, you are an arhat, that is, you do not have the adornment of blessing and wisdom. If you only realize the elimination of afflictions or purity, non-image, etc., then you can only achieve the realization of arhat or predestined enlightenment, that is to say, you will only realize nothingness. The nirvana of the physical form, but the various adornments and the merits of saving sentient beings cannot be achieved. This is the Mahayana point of view.
original:
Four kinds of Yingluo adornments: referred to as four adornments. 1. The adornment of the precept necklace means to adorn the Dharma body with precepts; 2. The adornment of the samadhi necklace means adorn the Dharma body with meditation; 3. The adornment of the wisdom necklace means adorn the Dharma body with wisdom; The meaning is to be able to always uphold the good law and adorn the dharma body. The Bodhisattva adorns the dharma body with the above four dharmas, just like the wreaths adorn the human body in the world, so it is called “wreath adornment”.
One adorned samadhi: Bodhisattvas live in this samadhi, then they can see that all dharmas are one, or all dharmas have appearances and thus are one, or all dharmas have no appearances and are therefore one, or all dharmas are empty and thus one, all of which are adorned with the wisdom of one appearance. , is known as a solemn samadhi.
explain:
There are four kinds of Yingluo solemnity. The so-called precept necklace is solemn. We say that Bodhisattva has various decorations on his body, such as necklaces and jewels, etc. It is a solemn image. There are four kinds of adornment here: “The adornment of the precept necklace means to adorn the Dharma body with precepts; the adornment of the samadhi necklace means adorn the Dharma body with meditation; the adornment of the wisdom necklace means adorn the dharma body with wisdom; The meaning of always upholding is to be able to always uphold the good dharma to adorn the dharma body.” Dharani is what we call the mantra, the mantra of the mantra, which is the mantra said by Tantra, “the Bodhisattva will adorn the dharma body with the above four dharmas, just like The Yingluo is as solemn as the human body, so it is called “Yingluo Zhuangyan”. Solemn Samadhi This is a kind of Samadhi.
Well, that’s about all of Zen Paramita. This Zen Paramita is simply the core of Mahayana. Not only is it the core of Mahayana, but its essence and its essence are all included in Zen Paramita. Even from the time you first arouse your mind until you become a Buddha, you can save all sentient beings. All the cultivation of wisdom and all the cultivation of meditation are taken from Zen Paramita, that is, Zen Paramita is inseparable from Prajna Paramita, that is, the most important thing is Prajna Paramita and Chan Paramita. Then, you practice all kinds of virtuous dharmas, all kinds of generosity to achieve sentient beings, and then you can achieve all adornments. This is the so-called Mahayana, and I have basically finished explaining its principles.
5.2.5 The Diamond Sutra
original:
【”Diamond Sutra”】 King Kong, Yu also. Wisdom, law also. With the vajra’s chastity, it is extremely strong and sharp, capable of breaking and breaking, and capable of shattering all things. For example, prajna emptiness and wisdom can cut off the insecurities of all sentient beings. It is called Vajra Prajna.
explain:
So how do we learn Mahayana, how do we practice Mahayana? We need to rely on some classics, just like we rely on the “Agama Sutra” and “Four Foundations of Mindfulness” for Hinayana cultivation, and Mahayana can rely on some more representative classics. There are many Mahayana classics. I recommend some classics, which I think are better, such as the Diamond Sutra. “Diamond Sutra” Since ancient times, there have been too many people talking about “Diamond Sutra”. The “Diamond Sutra” is a Mahayana scripture on prajna. As I said just now, prajna connects the past and the future. It inherits the path of liberation and leads to the Mahayana, to the Bodhisattva, and to Buddhahood. This is prajna wisdom, so this “Diamond Sutra” is a very good learning classic for the Mahayana. As mentioned earlier, the diamond is used as a metaphor for incomparable wisdom. Here it refers to prajna wisdom. The Mahayana mainly talks about wisdom. Practice, wisdom and meditation practice together, and you will be able to walk on the path of Bodhisattva.
“Diamond Sutra” is a very good introductory book for Mahayana, not for beginners. It is a long-term practice of the path of liberation. It has already learned about meditation, about liberation, about the four noble truths, about the four foundations of mindfulness, and about the three seals. After a clear understanding and experience, it would be better to learn Mahayana. Otherwise, you will have deep roots of virtuousness, otherwise I am afraid that if you learn wrongly, you will be in trouble if you become crazy.
original:
[Vajra Prajna Sutra (volume 1)] Master Tiantai Zhizhe said that the Dharma is like the title, if you see all the appearances and non-appearances, you will see the Tathagata, which is the orthodox body of the sutra. About the wisdom of reality, the action has no appearance, just like a person has eyes, the sun shines brightly, and sees all kinds of colors. It is the cause, all phases are not phases, and it is the effect. The cause and effect of this is the same as the principle of the reality, breaking the confusion of all aspects, showing the function, and there is no stagnation, that is, the force is used. You can know it by teaching, and it is easy to know the three points.
explain:
The wise master of Tiantai sect explained the “Diamond Sutra”. He said: If you see all appearances and non-appearances, you will see the Tathagata. This is the orthodox body of the “Diamond Sutra”. “About Reality Wisdom”, covenant means approximately equal to Reality Wisdom. “Practice Wuxiangtan”, Tan means sandalwood giving, which is to practice non-appearance giving. If you practice like this, you will be “like a person who has eyes, the sun shines brightly, and sees all kinds of colors”, that is, it is like a person can see the road, wisdom Mingzhao can see the true appearance of all appearances, so that he can walk on the Mahayana path. Giving without form is the cause, and all appearances and non-appearances are the result. Finally, you can realize that all the appearances and non-appearances are the result, that is to say, you can realize the wisdom of prajna is the result. “The cause and effect of this is the same as the covenant and reality, and breaks all confusions.” We are now confused by the eyes, ears, nose, tongue, body and mind, the various phenomena of the six consciousnesses. If you practice Prajna Paramita, you can break all confusions. Break through all kinds of confusion of the six senses. “Manifest function”, function refers to the function of wisdom. “There is also no stagnation”, stagnation is stagnation, that is, to stagnate or die on a certain thing. “That is to use force” is the force use of wisdom. “You can know it by teaching, and you can know it easily by three points.” That is to say, if you practice Vajra Prajna Paramita according to this wisdom, you can easily prove the wisdom of these realities.
original:
[Should have no abode] Practicing meditation without abode means that a Bodhisattva practicing Prajna, although in meditation, illuminates it with empty wisdom, and does not produce taste in all Zen merits, it is for practicing Chan without abode.
`Doing almsgiving
- All phases are not phases
- Prajna
Explanation :
“There should be nowhere to live” is the core of the “Diamond Sutra”. “Practicing Zen without abiding means that a Bodhisattva practicing Prajna, although in meditation, illuminates it with emptiness and wisdom, and in all the merits of Chan, it does not produce taste. It is for practicing Chan without abiding.” This is what we want to practice. Giving without form. All phases are non-phases, and finally you have to realize that all phases are non-phases, and finally you must prove phase prajna.
Then, you should have an impression of the outline and outline of the Diamond Sutra, and you can read it, chant it, and understand it. Some people say that the “Heart Sutra” is a condensed version of the “Diamond Sutra”. In fact, some people say that the “Diamond Sutra” is a condensed version of the entire Mahayana. In fact, the “Heart Sutra” is not just a condensed version of the “Diamond Sutra”, but a condensed version of the entire Mahayana Buddhism. I think the “Heart Sutra” itself is not very simple? You can see that the “Heart Sutra” is so long. If you memorize it, you can understand the entire wisdom in it, and it’s not that difficult. Then there are two translations of the “Heart Sutra”, one is the translation of Master Xuanzang, which is very short, and the other is the translation of Kumarajiva. In my personal preference, I recommend Kumarajiva’s translation more. Because it is more in line with the original meaning, the text can express the meaning more clearly. This is my personal opinion. Master Xuanzang’s translation is the most widely circulated translation. Master Xuanzang holds the “Heart Sutra”. On his way to the west to learn the scriptures, only by reciting the “Heart Sutra” can he break through some obstacles on the road, so there is a sense of induction. So many people recite the Heart Sutra, which is very good. It’s just that from the perspective of this understanding, or that the translation is more in line with the semantics of our Chinese people, so if you understand it, I recommend the Kumarajiva version of the “Heart Sutra”. Then “seeing that the five aggregates are all empty”, this is the first sentence of the “Heart Sutra”. Form is not different from emptiness, form is emptiness, and there is no gain. This is the process of several levels of wisdom in the “Heart Sutra”, and the process of increasing the wisdom of the previous level.
5.2.6 The Sutra of Perfect Enlightenment
original:
“Yuanjue Sutra”, named “Dafang Guangyuanjue Xiuduoluo Yijing”, one volume, translated by Tang Yubin Salmon Buddha Doro. It is a classic for teaching (Xian Shou, Tiantai) and Zen sects popular since Tang, Song and Ming Dynasties. The content of this sutra is that the Buddha preached to the twelve Bodhisattvas, including Manjusri and Samantabhadra, the wonderful principles and methods of observing and practicing Tathagata’s perfect enlightenment. The whole scriptures are generally divided into preface, text, and circulation. In the beginning and the preface, it is described that the Buddha entered into the samadhi of the supernatural power and the great light storehouse. This samadhi resides in the Tathagata Equality Dharma Assembly. Second, the orthodox point, the Buddha explained the meaning and practice of Yuanjue successively because of Manjusri and other twelve great Bodhisattvas asking questions one by one, which is divided into twelve chapters. Re-declare its meaning.
…
(The Sutra of Yuanjue said: “What are the two obstacles: one is the obstacle of rationality, which hinders correct knowledge and vision. The two are obstacles, which continue life and death.)
Explanation :
We practice Prajna wisdom from the Diamond Sutra and the Heart Sutra, and finally, we need to learn the Sutra of Perfect Enlightenment. The Sutra of Yuanjue refers to the wisdom of Yuanjue. In fact, it is the gradual increase and progression of wisdom, or it is talking about wisdom from different angles. Then the “Sutra of Perfect Enlightenment” talks about this perfect enlightenment, which refers to the wisdom of perfect enlightenment. The “Sutra of Real Enlightenment” says that the Buddha enters the great light storehouse of supernatural powers. The Buddha is not talking about it in an ordinary state. After the Buddha showed the pure land, the Bodhisattva came to listen to the Buddha in this pure land. Because he emits light, the Mahayana talks about emitting light everywhere, many of which are invisible to ordinary people, so there is no such record in the Hinayana classics. Because those ordinary people or disciples of Arhats are unable to see it, only those great Bodhisattvas, or Bodhisattvas with karmic predestined relationship, etc., can see it, and they will go to the pure land of the Buddha to listen to the Dharma. . So it is very special, it is not audible in the world, but when we learn the Bodhisattva way, when you have the previous wisdom of prajna, you can start to try to understand, what is perfect enlightenment, and understand these things in the “Sutra of Perfect Enlightenment” reason.
“The Sutra of Perfect Enlightenment” is divided into many chapters, and it is impossible to talk about them one by one. The content is too much, and it is divided into many chapters. You can see here that it is divided into 12 chapters. what it looks like. “The Sutra of Perfect Enlightenment” says that there are two kinds of obstacles, “One is the obstacle of reason, which hinders correct knowledge and view, and the other is obstacles, which continue life and death.” To achieve the enlightenment of the truth of Buddhism. Obstacles refer to continuous life and death, which means troubles and discomfort, that is, life and death in stages. These two obstacles are what bodhisattvas want to eliminate. To eliminate obstacles of reason means to be enlightened and enlightened. Both of these are what we should learn in the Mahayana, and we must get rid of these two obstacles.
Someone asked whether the Yuanjue Sutra is superior to the Diamond Sutra? It cannot be said that there is no superior law, and we cannot even say that the Mahayana is superior to the Hinayana. But the principles it talks about differ in depth. Therefore, the “Sutra of Perfect Enlightenment” is more in-depth, or it is more detailed and in-depth on the part of realizing enlightenment and practicing the law. It’s not that the “Diamond Sutra” is not in-depth, it also talks about it later, but it is very brief. This is the same as the difference between Mahayana and Hinayana. Mahayana presents many deep truths in great detail, and Hinayana tells you the truths that ordinary people can understand. Ordinary people can understand. Well, the Hinayana basically does not talk about the principles of Nirvana, but it has some very implicit statements in many places, that is, the Mahayana is implicitly mentioned, which does not mean that the Hinayana is not explained deeply, it just does not explain it very clearly. In Mahayana, it will be explained clearly and deeply, so for the basis of listening to Mahayana Buddhism, you are required to cultivate and lay down all the previous Hinayana foundations, so that you can understand, otherwise you will not understand , indigestion, it becomes poisonous.
Some people say: “The second floor is not necessarily higher than the first floor.” You can’t say that, it’s not that the second floor is higher than the first floor, but if you study the Lotus Sutra, you will know that regardless of the three vehicles The Enlightenment Vehicle and the Bodhisattva Vehicle are the only “One Buddha Vehicle”. That is to say, there is no difference in depth, but there are depths in its teachings, but its destination, the other shore it reaches, is ultimately the same. To Buddha. Therefore, it cannot be said that it is the first, second and third floors, but you can say that it is the first, second and third floors. But what he ultimately achieves is a Buddha, the result of reaching the Buddha Vehicle. Therefore, it cannot be said that he must be high or low. From the point of view of the teachings, he is perfect or not perfect, and there are differences in depth.
The “Sutra of Perfect Enlightenment” can only be discussed later. In a word, for the obstacles of reason and things, the Mahayana says to remove the obstacles of things first, and then remove the obstacles of reason. Some people first remove rational obstacles, and then remove event obstacles, that is to first awaken awareness, and then go to save his troubles of life and death. Therefore, once these two obstacles are removed, there are twenty-five chakras, and the twenty-five chakras are the different methods practiced by various bodhisattvas as mentioned in the “Sutra of Perfect Enlightenment”. Let me talk about this again if I get a chance. The Sutra of Perfect Enlightenment refers to the wisdom of perfect awareness. Here I have compiled an outline, starting from the Buddha’s supernatural powers and the great light. “The Sutra of Real Enlightenment” first talks about the appearance of empty flowers, and then talks about the appearance of flowers that are free from space, and then talks about the extinction of illusions, non-illusion and immortality, and nowhere to leave. Illusion is not indestructible, attaining nowhere to leave is wisdom, and then Bodhisattvas begin to practice illusory practices, which are all kinds of samadhi, and finally realize the wonderful mind, that is, complete enlightenment. This is the prajna paramita that I sorted out, and then practice and practice until you realize the wonderful mind of perfect enlightenment. This is the way of Mahayana.
original:
[Wu Xiudao] Seeing one’s nature and becoming a Buddha with eight meanings (terms) The fundamental eyes of Zen Buddhism, and the most important meanings are eight sentences. That is to say, the eight lines of Zhengfayanzang, nirvana and wonderful mind, reality without form, subtle method, no words, non-teaching outsiders, pointing directly at people’s hearts, seeing one’s nature and becoming a Buddha.
Explanation :
Then, we talk about non-cultivation. The so-called non-cultivation means cultivating without cultivation. The so-called perfect wisdom, seeing the nature with a clear mind, breaking all ignorance, overcoming all afflictions, achieving all excellence, displaying all adornments, and completing blessings and wisdom. , to achieve all sentient beings, that is what it means.
Well, seeing one’s nature clearly was proposed by Zen Buddhism, and there are eight sentences in Zen Buddhism, which talk about what Zen Buddhism is. You see what we said earlier, from Mahayana to Zen paramita, all the things Bodhisattvas do are all Zen, all are Zen paramitas, and all are samadhis, you know? Then, in Zen Buddhism, Wuxiu Dao also refers to practicing Zen, so what is the difference between its Zen and the Zen practiced by Bodhisattvas? In fact, it is the Zen practiced by Bodhisattvas, but it is the last Chan practiced by Bodhisattvas, that is, the Zen practiced by Zen Buddhism, which includes Bodhisattvas’ Chan and surpasses Bodhisattvas’ Chan. So what does he say about itself? It is called “Zangzheng Dharma Eye, Nirvana and Wonderful Mind, Reality without Appearance, Subtle Dharma Door, No Words, Non-teaching, Directly Pointing to People’s Heart, Seeing One’s Nature and Become a Buddha”, that is to say, the so-called Zen he practiced refers to The wisdom of the Buddha, we say that cultivating the six perfections and ten thousand practices to become a Buddha in the Bodhisattva way is the samadhi of the Buddha, so the Zen of this Zen is also the samadhi of the Buddha. So what is the Buddha’s samadhi? He called it Zhengfayanzang. What is Zhengfayanzang? The Buddha has five eyes, and the last eye of the Buddha is called the Buddha eye. Then here is the eye of righteousness, and the eye of righteousness refers to the abbot Zhengfa. We say that the Buddha is the law of the world, the eye, and the way. The Buddha represents the Dharma of the world, the Dao of the Dharma, the eyes, the eyes of humans and heaven, etc., all of them. Then Zen says that it represents the eyes of the Buddha, which is also the wisdom treasure of the Buddha, so it is called Zhengfayanzang, and the nirvana wonderful mind refers to the wisdom, wonderful mind and true heart of nirvana.
“Reality has no form, subtle method, and no words.” Zen is already beyond words, and it cannot be described for people who don’t understand, because if you describe it to him, he will establish various opinions in his mind, and establishing various opinions is just a matter of life. It’s a thousand miles away from reality. Therefore, many people dare to learn Zen without any experience, no precepts, concentration and wisdom. I suggest that these people should be cautious and lay a solid foundation first.
Biography outside the teaching, because there is no written text, so it is beyond the teaching. This so-called transcendence refers to the transcendence of wisdom? However, it does not mean that the teaching is not perfect, you know? Because they communicate from heart to heart and do not write words, then they say it is the highest, and in fact it is also the highest wisdom. But it doesn’t mean that the teaching is not perfect, and the teaching is also perfect.
We need to know that there is a very famous koan about the Sixth Patriarch and Shenxiu. Both of them practiced Zen, but Shenxiu practiced sequentially. He said that his body is like a bodhi tree, and his heart is like a mirror stand. This is the practice of liberation and purification, you know? But the last two of them both have a clear mind and see their nature, and both have reached the attainment of becoming a Buddha by seeing one’s nature as advertised by Zen Buddhism. So it doesn’t mean that the Sixth Patriarch is necessarily higher than Shenxiu. It can only be said that their consciousness was different at the beginning, but in the end, after Shenxiu cultivated to become a national teacher in the later stage, he also had a clear mind. It doesn’t mean that he is It is said that his wisdom has not reached the attainment of Zen Buddhism. He is also a famous, representative and influential figure in Zen Buddhism.
This pointing directly at people’s hearts and becoming a Buddha by seeing one’s nature is what Patriarch Bodhidharma advertised after he came here. He said that this is the practice of Zen Buddhism, and the mind-to-heart transmission of Zen is called heart-to-heart communication. There’s no way to talk about this, as long as everyone knows that there is such a thing, that’s fine. It’s hard to say, you have to communicate from heart to heart. The so-called heart refers to wisdom. In heart-to-heart communication, wisdom knows wisdom. Then you must have the same wisdom, so that you can know wisdom, and then you can communicate from heart to heart.
So the so-called non-cultivation, the most important thing is to see the nature clearly. According to Zen Buddhism, once you have grasped this tenet after you see your nature clearly, you will be able to comprehend all the principles of the Tripitaka and Twelve Parts by yourself. But this mastery is not so easy. Everything happens for a reason. Many people have some erroneous notions, thinking that once they are enlightened and their minds are clear, they can immediately understand all the twelve books of the Tripitaka, immediately be able to teach scriptures, immediately have supernatural powers, immediately understand everything, and immediately everything in heaven and earth will be perfect. I know, there is no such thing! It’s not that easy! You still have to live in awareness to practice. At first, you just need to eliminate the barriers of rationality. You still need to get rid of obstacles, afflictions, karmic habits, dust and sand, and then you have to complete all kinds of merits for saving lives. , and finally you can become omniscient, that is, become a Buddha. The so-called becoming a Buddha by seeing one’s nature just means that your wisdom is equal to that of the Buddha. Zen Buddhism says that his wisdom is equal to that of the Buddha, you know?
This non-cultivation path, the most important thing is to know awareness. Then the awareness, according to the “Sutra of Perfect Enlightenment”, means that the bodhisattva “uses perfect enlightenment and wisdom, perfects everything, and is inseparable from all natures and appearances.” The so-called three natures of the Bodhisattva here refer to samatha, samatha is meditation, samabodhi refers to the cultivation of insight, and dhyana refers to the cultivation of mindfulness, so to achieve enlightenment, we must specially practice this three kinds.
If you are able to integrate everything with awareness, Yuanjuehui is enlightenment, that is, awareness of awareness, and the wisdom of awareness of enlightenment, perfect integration of all, in all natures, and inseparable from awareness. This kind of bodhisattva, he is the perfect practice of the three kinds of self-purity. After clearing your mind and seeing your nature, you have to cultivate all things that are not separated from your awareness, and you are completing the cultivation of the so-called twenty-five kinds of pure samadhi wheels of bodhisattvas. So this is the greatness of Zen, that is, the greatness of the Yuanjue method. Therefore, “The Sutra of Real Enlightenment” is also a very important classic in Zen Buddhism. I can’t go into details about it. Too much talk has become a lecture on cultivation. Many people here are not qualified to listen to it. In fact, it is far from enough. Everyone should practice precepts and concentration. Wisdom, cultivate the path of concentration and wisdom, and practice tranquility and insight.
Then after knowing the awareness, everything is so-called non-cultivation, that is, the so-called cultivation without cultivation, why do you say cultivation without cultivation, that is to use the wisdom of awareness to perfect everything, “in all natures, there is no separation from awareness” , that’s it. Then when you cultivate to the end, you will reach Consummation, and that’s it. This is the highest method.
original:
[Five Buddha Natures] (Number of names) One is due to the Buddha nature, the second is due to the Buddha nature, and the third is due to the Buddha nature. Wisdom is called Bodhi. The Buddha-nature of the Five Fruits is also the Great Nirvana. With the wisdom of Bodhi, manifest the principle of Nirvana, so the fruit of cloud fruit.
Explanation :
Then we said that enlightenment has many names, sometimes it is called heart, self-nature, and Buddha-nature. Here I have extracted some explanations of Buddha-nature. These Buddha-natures are divided into five angles to explain , due to the Buddha-nature, due to the Buddha-nature, due to the Buddha-nature, fruitful Buddha-nature and fruitful Buddha-nature. I will talk about the proper cause, the realized cause, and the predestined cause later on. The proper cause of the Buddha-nature is the cause of the dharmakaya Tathagata. From the very beginning, there is the possibility of becoming a Buddha, and the ability to become a Buddha, you know? Then it is called the Buddha-nature due to the right cause, and then the cause means that you can realize the Buddha-nature. The third factor is the Buddha-nature, that is, you can have a karma, go to practice, go to perfect your enlightenment, and the karma helps the cause. In fact, the Buddha-nature does not increase or decrease, you know? It is your troubles that increase or decrease, you know? It is your various karmic habits and various obstacles that have increased or decreased. You have to get rid of all kinds of two obstacles, step by step, and finally attain the fruit of Bodhi due to the Buddha-nature. The last is Guoguo. So here it should refer to enlightenment, to realize the fruit field that belongs to the Wisdom Buddha. In the end, it is able to achieve Buddhahood on the basis of real merit, that is, the fruitful Buddha above the cause and effect, and the Great Nirvana manifests the fruit of Nirvana with the power of Bodhi.
According to our practice, if we practice systematically, you practice the path of Dinghui and Mahayana, and to a certain extent, we can identify awareness. After identifying the awareness, you should use the awareness to practice. According to the “Sutra of Perfect Enlightenment”, it is to perfect and unite everything, and to be inseparable from the awareness, you know? It is to live in awareness, to live in security. In fact, they all live in peace. To live is to keep tenure, and to keep tenure is also to live. It’s just that Anzhu will break at the beginning, and it seems that I’m not used to it yet, so it’s called Anzhu. Such two processes of maintaining and reserving, in fact, reassuring is to settle down, while Ren is already used to it, you know? The so-called Ren, what can he do? If you are not separated from awareness, you will be able to play a wonderful role in the end, that is, use awareness, and in the end you will be able to pervade awareness, and your wisdom will be able to pervade it.
Here I have posted some of the principles of Huayan Sect. The so-called all kinds of harm. “Broad and narrow without hindrance, all-encompassing without hindrance, intake without hindrance, many without hindrance, size without hindrance, negotiation without hindrance, one encompassing all, everything into one” and so on. This is the last thing. Everyone knows that there is such a thing. It is difficult to explain, or even unimaginable, you know?
“Circumsperation, mutual absorption, mutual entry, sameness, and non-oneness”, these are some descriptions of wisdom. Some descriptions of Yuanjue Wisdom are roughly like this. In fact, many Dharma masters have taught it, but I think they can explain it, but can they prove it? If you say that you do not practice the paramita of meditation, it is very problematic and difficult. You must practice the paramita of meditation.
Regarding the “Sixth Patriarch Altar Sutra” and the “Langa Sutra”, we say that the “Langa Sutra” is initiated. In fact, our master gave lectures, and he also gave lectures on the “Six Patriarch Altar Sutra”. If you’ve cultivated well, you’ll be able to understand these things, and you’ll be able to practice and learn from them. Finally, the so-called “Avatamsaka Sutra” means that you can more fully understand the views that run through Buddhism. If you can learn from the top to the bottom, and you can practice it, then you are already very powerful.
Finally, read Huayan, which means that you can know what it is like to become a Buddha, you know? We were all cultivating various kinds of wisdom that lead to becoming a Buddha, so the “Avatamsaka Sutra” is what it is to become a Buddha. Master Han Shan said: If you don’t read Shurangama, you don’t know the key to cultivating mind and enlightenment; if you don’t read Fahua, you don’t know the painstaking efforts of the Tathagata to save the world; if you don’t read Huayan, you don’t know the wealth of Buddhism. You see, many of us learn Buddhism, because we are teaching the Dharma to lay people, not to monks, so if we become a monk, we will say that we are poor monks. Because I don’t want anything, it seems that I have nothing. Then when you become a Buddha, you I don’t know how majestic, great, and rich the Buddha is! He is called Fufu Hengsha Dharma Realm! do you know? So you have to read the “Avatamsaka Sutra” to know how rich the Buddha is, what it means to become a Buddha, and how majestic the Buddha’s merits are. I said that Bodhisattvas are going to achieve all kinds of adornments. These things are too profound now. If you have confidence in Mahayana, you can understand them. As you practice, go step by step to witness. Finally, we say that learning the Bodhisattva way is to become a Buddha in the end. The purpose of a Bodhisattva is not to become an Arhat, but to become a Buddha. To achieve the cause and effect of becoming a Buddha!
Finally, I would like to introduce you to “The Way of Confidence and Mingming”, which is a book published by Master Zhiguang. This is to teach how to cultivate awareness, how to stay in awareness, and how to maintain it. If you have cultivated the path of Dinghui well, you can basically understand it, and you can practice according to this; If the path of Dinghui is not cultivated well, this thing may just be knowledge.
That’s all for today. Let me review this Dependent Origination again, and ask why this roadmap of practice is mentioned? It is to dispel the doubts of many people, who feel that our path of Dinghui is just the Hinayana, and he has to find this Mahayana elsewhere, in other places, is there any outside? Yes, but is it better? not necessarily. So we let everyone know that the path of Dinghui is a very good foundation, and then learn Mahayana. Now if someone has cultivated the way of Dinghui well, and someone has learned the way of Dinghui, with this foundation, you can start to talk about it step by step. Mahayana, and some people are already learning Mahayana and don’t know how to practice it. Then, this practice route is to give them a reference, to know the steps of practice, to know its direction, to know its order, and to know it. the key of. Speaking of this, I also hope that everyone will have the heart of practice, be able to clarify our own path of practice, be able to not hesitate, and be able to inspire courage and diligence, so we will briefly talk about this path of practice, and hope that everyone can truly understand it. Arouse renunciation, arouse bodhicitta, be able to practice on the path of Buddhism, be able to appreciate the meaning of Buddhism, and be filled with Dharma joy! This is the motivation of my road map for practice. Well, then this road map of practice has come to a successful conclusion. Let’s see what questions you have.
5.2.7 Answer part
Some people here have some sayings, “If all living beings refuse to learn the Two Vehicles, and insist on the theory of no cause, they will not be able to benefit themselves and others in order to teach the Mahayana. For example, first store stone honey in an urn, put a little poison, and don’t allow it to be eaten.” That is to say, this is said in the classics, that is to say, we must first understand the Hinayana after learning the Mahayana, you know? You must renounce and liberate yourself from the Hinayana, or when you learn the Mahayana, at least you have to learn the Hinayana at the same time, you can practice the Hinayana with the Mahayana mind, you know? Some people don’t care about suffering and eradicating the Dao. They think that I live a good life, especially those with good living conditions. They don’t respond to the suffering and eradicating the Tao. It’s beautiful, and I think it’s wonderful that there are such people. Such people are fine, you can learn Mahayana, but you must also understand the suffering of sentient beings, you know? You must look at the Holy Truth of Suffering, that is, the principle of karma and reincarnation, you must know it, you must know the Three Dharma Seals, you must know the meaning of getting rid of afflictions, you must know this matter, and then you will not be biased when you learn Mahayana. do you know? Many people abandon liberation to learn Mahayana, which is very dangerous, do you know that? Because Bodhisattvas also want to be liberated. Bodhisattvas save sentient beings are to place all sentient beings in a place of liberation, you know? The Bodhisattva saves sentient beings does not end with giving him happiness. He wants to give him the ultimate happiness, that is, the happiness of liberation for all living beings. Only with such an aspiration is called Bodhicitta, and it is the Bodhicitta with wisdom. Otherwise, there is a saying It is called forgetting the bodhicitta and practicing all good methods, which is to cultivate all demon karma. This is a sentence in the “Avatamsaka Sutra”, that is to say, when you arouse this bodhicitta, you want to liberate all living beings, and there is wisdom in it, so this wisdom must include the wisdom of liberation. But don’t be mistaken, don’t think that seeing the mind has nothing to do with liberation. Liberation is seeing the nature clearly, which is one of the connotations of wisdom, you know?
What’s next? I haven’t decided what to talk about next time, but I’ll see you next time. What do you want to talk about, you can make suggestions. “The Vows of Samantabhadra Bodhisattva” is helpful for generating bodhicitta. Yes, everyone should read “The Vows of Samantabhadra Bodhisattva”. Read and recite “Saint Bodhisattva’s Actions and Vows” and “Avalokitesvara Bodhisattva’s Universal Gate”. There are different meanings between “Princess of Avalokiteshvara Bodhisattva” and “Vows of Samantabhadra Bodhisattva”. “The Vows of Samantabhadra Bodhisattva” is to teach you how to arouse your heart.
Well, Mahayana, some people say that 5% of perception is poison, what is it like? Now some people are teaching these methods. On the surface, they are all in line with the Dharma, because they also read books. They also read the “Diamond Sutra” and these various books. They will follow the literal meaning. To understand, you know? He will also refer to the explanations of many ancient and modern great masters, and he will explain them in the same way, you know? However, because these people have some problems, they refer to it as a reference, but what they say is very simple. You know, they don’t talk about it in depth. He only talks about some knowledge, but when he talks about something that needs to be experienced in practice, or when he talks about some key points, he makes mistakes, you know? What he said is wrong, sometimes it violates some fundamental things, for example, you should not seek supernatural powers, and he will emphasize the importance of supernatural powers, so it is useless to say anything else, because it will lead you to be biased. , then you’re poisoned, you know? This poison will cause all your practice to deviate from the direction, so it is a deadly poison! Many of these Fa-teachers are like this. There are also some of his knowledge and views that are completely biased, such as the saying that the Alaya Consciousness is the Tathagatagarbha, and he also said that he followed the scriptures, you know? Most of them are wrong views, you know? Many of them are wrong. For example, the “Heart Sutra” says that form is not different from emptiness, emptiness is not different from form, form is emptiness, and emptiness is form. Now when you don’t understand emptiness, he says that matter is emptiness, and he insists The classics say so, what he said is wrong, you know? It will cause others to have wrong views, cause and effect without cause and effect, and attachment to appearance and emptiness, you know? If you are wrong, you will become heretics, wrong, and heresy, you know? Then he interprets the Buddhist scriptures with this view, which is to slander the Buddhist teachings, understand? Therefore, it is very dangerous. Don’t learn it just because it looks right. It is very dangerous for a person to teach these scriptures without realization, so I have always advised others not to be good teachers. If you have not attained liberation, you should teach others the Dharma. What, you really have to pay attention, be careful, be cautious! Because you are very likely to be wrong! Even if you think that I must understand how to say it according to the literal meaning, you think it’s okay, but you are very likely to be wrong, maybe you have already had wrong views, you have wrong views , It’s not a big deal to guide yourself, but if you influence others and let others have wrong views, then your bad karma will be very heavy, you know? It’s not about you alone, and it will increase your bad karma! It will cause obstacles to your Dharma affinity! It will make it difficult even for you to encounter Fa-rectification! you yourself You have wrong views, but you are open-minded, and you still have the heart to understand what other people say, so you have left a little possibility for yourself to encounter the Dharma, but if you have not achieved it, but you feel that you have already achieved it, You started to spread it widely, and you are hindering your Dharma-rectification, which is very dangerous! These things, in fact, in the Dharma-ending era, the Dharma is not prosperous and evil views are rampant. I have always lamented that it is difficult for many people who are interested in learning Buddhism to encounter the Dharma. They work hard to practice, but they encounter evil teachers. It’s pathetic!
So today’s lesson is over.
We do return:
May this merit spread to all,
Together with all sentient beings, we will all become Buddhas!
good! After class. Thank you all for listening.
appendix:
The Sutra of Manjusri’s Vows Released
I would like to take this merit, solemn Buddhist Pure Land,
Reward four kinds of kindness, downgrade three ways of suffering,
He who witnesses it all shows empathy,
Make the best of this karma body, and witness the fruit of bliss together !
Introduction to the Five Wheels of Light Meditation
Tathagata Zen Basic Introduction to Shamatha and Vipassana Meditation
Practice stopping to center your mind, practice meditation to develop wisdom,
Precepts are the foundation, Dinghui is the means,
The classics are the guide, the liberation is the goal,
Real practice is verification, and I feel that there is no self.
The world is like an illusion, it is empty in nature, there is no self to break the evil sect
The Tathagata came to the world to teach the world, and the Buddha’s knowledge disappeared without a trace
The bright sun melts the frost and snow, and the spring flowers are romantic and full of song
Tathagata Zen Mahayana Paramita Meditation Introduction
The Dharma is so profound, who can understand it,
Sit quietly and think well, without abiding, you will generate your mind,
Where there is nothing, where is the dust,
The self-nature is originally pure, and all dharmas are solemn!
If you want to realize the Buddha’s wisdom and practice Tathagata Zen,
Master Wuxianghui, join the world and practice transcendence!
This meditation method is based on Guangche’s five-wheel meditation practice experience and Mahayana Prajna teachings as the basis, and sorts out a set of effective Mahayana meditation steps. The five-wheel Tathagata Chan Dharma order is based on Mahayana Bodhicitta, Prajna Paramita is the core principle of practice, Dinghui and other holdings are convenient for practice, the achievement of Ninth-time Ding is the pillar, and the realization of the reality of all dharmas is the direction to achieve Mahayana Samadhi The highest Zen in the world is the adornment of wisdom, and the wisdom of realizing the nirvana of non-action is mastery.
This method of meditation takes the Mahayana mental method from the north as the guiding light, and also cultivates the Dinghui sequence from the south. It uses the view of non-duality and separation from the four phases as the test, and avoids the pitfalls of wrong views such as mantras, so that the practice can not only achieve physical and mental well-being, It can also face the world without being able to live without constant wisdom.
Guangche Wulun Meditation Academy
www.yuanjuechan.comMay all beings be happy
Relevant reading: The Tao of Accumulation. Daily Lesson Explanation
Related reading: Explanation of “Manjusri’s Vow Sutra”. Mount Wutai
Hui Xiangyao
wishes to use this merit to adorn the pure land of the Buddha,
to repay the fourfold kindness, and to relieve the sufferings of the three paths.
If anyone has seen and heard it, they will all arouse the bodhicitta, complete
this retribution body, and realize the fruit of bliss together!
Guangche Wulun Meditation Academy
May all beings be happy
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