The purpose of the Dharma is to understand the suffering of the life and death of all sentient beings. No matter whether it is a small ride or a Mahayana, it is necessary to move toward the path of liberation and the way to become a Buddha. Therefore , centrifugation is the most fundamental . Only the ministry is based on personal liberation. The Mahayana is to help all sentient beings to move toward liberation, and even to prove the Buddha's Buddha . Therefore, Mahayana is to send Bodhicitta and go to Bodhisattva. But both big and small have a basic common goal, which is to free the cycle of life and death. Everyone has a fundamental suffering, that is, the suffering of life and death, life and death are the foundation of suffering; life and death are not solved, and suffering will never be solved. Among the vast and infinite Dharma, it is the most convenient, simple, and most complete .
Studying Buddhism is to say "solution and emphasis". "Solution" is like an eye. "Way" is like a pair of feet. There are eyes and feet to reach the right destination. There are eyes and no feet, even if there are targets. Less than the goal; there are no eyes on both feet, then stunned, do not know what to do, or even go the wrong way. Therefore, it is very important to pay equal attention to the issue. It is not negligible, but in the end, it must be implemented in the line, that is, "practice."
There is a saying that "the line is solved by the solution, and the line is solved. " The practice begins with understanding the theory, but when entering the practice, it is necessary to put down the theory. In other words, if you don't know how to start, you can put the theory aside once you start. Because the theory has been understood and integrated in advance, it is finally implemented in practice . Therefore, learning Buddha can't stay in the theoretical stage . If you stay in the theoretical thinking stage, it is not a study of Buddhism, but a philosophical or literary discussion.
What I want to discuss with you today is the "conditions for the bliss of life . "
What does "going to live" mean?
When ordinary people hear death, they associate death. It seems that the words "going to life" are synonymous with death. They are also associated with ghastly, horrible, unlucky, scary, taboo, and even the words "going to life". taboo. In fact, this is a wrong concept.
The words "going to life" are actually very beautiful and sacred, and they are very popular with people. why? This life is not from the secular language, but from the classics. Many classics talk about the words of the past.
What does it mean to "go to life"?
"To" is to go to the other, "birth" is the lotus metamorphosis, "sho" is the reincarnation of leaving the three worlds , because the three realms are like a fire house, six roads like the sea of suffering, we must of course leave this fire house as soon as possible, will not be forever It is grilled in the fire house; of course, you must leave this bitter sea as soon as possible, otherwise it will be destroyed in the raging sea.
Therefore, in the classics, many places in the Buddha want us to "give this to each other". "Let's do this" is to leave the current fire house and bitter sea. "Towards", where is "the other"? It is the country, the pure land of the world, and the pure land of Amitabha. "Birth" is a lotus metamorphosis, which means that it is free from the cycle of life and death.
Since the meaning of the past is so sacred and beautiful, we should look at it and look forward to it in the positive attitude of the two words. why? Because no one who learns Buddhism does not want to be sacred, and does not want to get rid of his greed and troubles and infinite reincarnation. On the day of his life, when he became a Buddha, he said that he would become a Buddha. Therefore, the words "going to life" are naturally what we are yearning for.
In particular, what is the goal of the Pure Land School ?
It is the purpose of the original Amitabha Pure Land for the purpose . Of course, there are many kinds of "clean soil" mentioned in the classics. There are Amitabha Pure Land, Maitreya Pure Land, Oriental Pure Land, Lingshan Pure Land, Xiangxiang Pure Land, etc., etc., but now the word "clean land" is only seeking reborn in Amitabha of the Buddha Dharma in use.
Because other pure land methods are not very complete in theory, they are not as extensive as the Amitabha Pure Land. Therefore, since ancient times, most of the people who have studied the Pure Land method are mainly Amitabha's Western Paradise. Therefore, referring to the Pure Land School, most of them are now defined as the pure land method of the Buddha's blissful world.
The Buddha talks about many classics of the Amitabha Pure Land. Among the fundamental classics of the Pure Three Tribes, Sakyamuni Buddha introduces the forty-eight wishes of Amitabha. One of the forty-eight wishes is the 18th wish. The 18th is willing to say, "If you want to live in China, or even in your mind, if you don't live, you don't take sense." This is Amitabha, the call of compassion for the ten people, calling The ten sentient beings are going to live in my blissful world.
What kind of sentient beings are covered by the ten people?
It is the sacred bodhisattva of the sacred bodhisattva. The sentient beings of the Ten Laws, in addition to the fact that the Buddha has reached the top and the right, all other beings must advance and sublimate, especially the six beings, and the need to get rid of the six reincarnations. That is to say, regardless of San Sheng (sound, sensation, bodhisattva) or Liu Fan (Heaven, Man, Ashura, Beast, Hungry Ghost, Hell), you must go to the world of bliss.
In the case of Liu Fan, once in the world of bliss, the current cycle of life and death will be separated, and the Buddha will soon be enlightened. In the case of Sansheng, once the world of bliss is not only heard, but the feelings can be small and big, At the same time, it can also quickly become a Buddha with the Bodhisattva. Therefore, Amitabha calls for the "people who want to live in China" for the sentient beings of the nine worlds of the Ten Worlds. On the other hand, the Buddha of Amitabha is tied to our past, and says "If you don't live, don't take the right sense," Therefore, Amitabha is united with all beings, the so-called "community of life." Among the ten buddhas, there is only one Buddha with the close relationship between the ten people and the living community—the Amitabha.
In the case of ordinary people, we have no relationship with each other, why? Because everyone is in each other's karma and harmony, the so-called "edge is gathered, the edge is scattered", as the "Tibetan Scriptures" said:
Fathers and sons are close to each other, and they are different, even if they meet, they are not willing to accept it.
Another example is the "Infinite Life":
In the world, in the libido, the only one is alone, and the only one is alone;
When it comes to fun, the land of bitterness, self-contained, no generation.
Now the father, son, daughter, and wife are lovingly together, but they will all be separated one day. The so-called "life is like a bird and a forest, and when the limit comes, they fly." "Parents must be careful, and the husband and wife are separated." So there is no real community of life in the world. Of course, if Bodhisattva realizes emptiness, it will also generate great compassion, but it is incomplete. It must be at the realm of the Buddha to be truly perfect. It is the same kindness and compassion. It regards all beings as part of his body--taking all beings as his hands. The feet, eyes, ears, nose, and internal organs are integrated with him and are not separated.
Although there are Buddhas in the ten parties, among the ten Buddhas, only Amitabha has sent us a "who is not alive, not a sense of righteousness". Other Buddhas do not . Therefore, further, only Amitabha and our ten people are the true community of life . why? In the scriptures and in his eighteenth wish, the connotation of such a wish is very specific. If you understand this truth, you will feel very close to Amitabha - both close and close.
"Pro-" refers to the heart and mind of the heart, and the integration of the mind; "near" refers to the physical appearance, no separation, no distance. We are close to Amitabha.
In the world, there are close relatives, close relatives, and close relatives. Parents and children are close and close, but if the children grow up separately, they are close to each other; colleagues sitting in the same space every day, can be said to be close and not close; if the average person is not, not close.
Therefore, it is Amitabha who is always close to us . Because Amitabha always thinks about the ten people in the heart, the Buddha's heart also contains Amitabha Buddha all the time; Amitabha Buddha has me in the heart of the Buddha (the Buddha), and I (the Buddha) also has the Amitabha Buddha; With me, I am not separated from the Buddha; Buddha enters my heart, I enter the Buddha's heart. From this point of view, our relationship with Amitabha is not to say that pro, saying that the near can be described.
From the classics, Amitabha continually calls, asks, and asks us to save him to the world of bliss, otherwise his existence is almost meaningless. Because of his becoming a Buddha, he worked hard to build a world of bliss, not for himself, but for the lives of the ten people, he regarded the ten people as his own. Therefore, in "The Immaculate Sutra", it is said:
For all beings, see yourself.
Now Amitabha is still calling us:
If you are not born, you will not take the righteousness.
Amitabha has been calling from the world of bliss, calling to the world of aunts, calling us to the round of Buddhism, have you heard?
Amitabha said, "If you don't live, don't take sense." It shows that our past is the condition for him to become a Buddha . Being able to make us alive can make him a Buddha. If he can't make us die, he can't become a Buddha. Show: If he becomes a Buddha, we will be able to live. The world of bliss is the land of the newspapers. It is the realm of Nirvana. The use of the genius is equal to that of the Buddha . In this way, before the 10th robbery, should we all be born to the Buddha? This is a question that can be considered.
This is true! Then why are we still reincarnation ? In the "Amitabha Sutra" Sakyamuni Buddha has already given us the answer.
Sakyamuni Buddha said:
If anyone has already made a wish, this is a wish, and a wish.
Those who want to give birth to Amitabha Buddhism are all those who have to retreat to Aunt Doro, Sancha, and Bodhi.
In the land of the land, if it is born, if it is this life, if it is a life.
Show: Before the ten robbery, when Amitabha became a Buddha, if we knew that he had become a Buddha and accepted his call, he agreed to his salvation. In this way, we had already gone to the Buddha before the robbery, but since the ten robbery We don't know. Now that I know, if I hear the call of Amitabha now, nod to agree with his salvation, and be willing to accept his salvation, then we will "if this life"--this life and the world will surely live in a world of bliss. If you don't understand now, you don't know how to live, you will know in the future, and you will accept the salvation of Amitabha. If you want to make a wish in the future, you will live in the future if you want to be born.
It seems that the " conditions for the bliss of life" is very simple . why?
Amitabha has become a Buddha, and the purpose of Amitabha as a Buddha, the purpose of building a blissful world is equivalent to giving us , in vain. why?
Because he called, calling us to live in the world of bliss and accept his salvation. His call, since the ten robbery has been called to the present, in fact, not only called for ten robbers, when he made a wish, even the five robbery thoughts, after the forty-eight willingness of the eternal annihilation, the accumulation of the infinite period of the virtues, all the time Calling us, please, ask us, wait for us to nod and promise to accept his salvation.
Therefore, Sakyamuni Buddha’s eighteenth wish to Amitabha “to be born in our country, and even to read ten; if not, to take a sense of righteousness” is an explanation.
Sakyamuni Buddha said:
If you want to give birth to a country, you have to live, and you will not retreat.
The meaning is that no matter what sentient beings - saints, ordinary people, good people, wicked people, as long as they are willing to give birth to the country, they will "go to life . " "Yes" is the present, now the status of the past is obtained, and at the same time, "do not retreat", now has the right to obtain a non-returning identity. Therefore, "I wish to live in the country, that is, I have to live, and I will not retreat."
It is most correct to explain that another Buddha is said by Buddhism. It is more authoritative than the explanations of other Bodhisattvas and ancestors.
The above is about the "Infinite Life".
"Viewing the Longevity of the Life" also emphasizes the past. The origin of "Viewing the Lifeless Sutra" is that Mrs. Wetiri felt the distress of the court coup, so please ask her to tell her, and the opening ceremony of this ministry was opened. What does this show? It shows that "I am going to the other side, the lotus is alive " - I hate the sea of sorrow and the pure world of bliss .
The scriptures say that Sakyamuni Buddha showed the various pure land of the ten parties, and the Buddha’s blessing allowed Mrs. Wetich to choose. Mrs. Wittig saw the Buddha as the pure land of the ten parties she showed. The ten earths are pure and bright, but the first, the most beautiful is the world of bliss, so Wittig The lady said, " I am here to live in the world of Amitabha. "
Therefore, the "View of the Longevity of the Sutra" opened the two points:
First, she is a woman who takes care of her.
The second is to use the pure land of the ten-party, and take the pure land of Amitabha , which is to take the world of bliss.
This choice and selection is very clever, why? Because once the world of bliss is born, although it is not directly going to the pure land of the ten parties, it is also equivalent to the pure land of the ten dynasties. This is very clear in the Amitabha.
In the "Amitabha Sutra", Sakyamuni Buddha is again and again, and again and again, bitter and diligent and persuaded to persuade us to go to the world of bliss. Therefore, in the Amitabha Sutra, there is a so-called "three persuasion". Which three persuasion?
Those who are sentient by the sentient beings should make a wish and wish to live in the country .
If you are a speaker, you should make a wish and live in the country .
If there is a believer, you should make a wish and give birth to the country .
Sakyamuni Buddha's "three persuasion" is "infinitely persuasive". I am afraid that we will not go to the pure land of Amitabha, and we are not afraid that we will all go to Amitabha. Because the pure land of the Amitabha will leave the six seas of the bitter sea and the fire house of the Three Realms, all of them can become Buddhas, thus fulfilling the purpose of the Sakyamuni Buddha and the Ten Commandments Buddhas appearing in this world.
The Buddha does not appear in the world casually, nor does it open the mouth of the gold. The reason why the Buddha appears in the world is only one purpose, that is, to make the ten sentient beings aware of the good and evil retribution, the three causes and the six cycles of suffering; All sentient beings have buddha nature, and they all become Buddhas. They should all become Buddhists and become Buddhas.
The emergence of Buddha in the world is to let all beings understand these two points:
There are life and death, should be separated; there is Buddha nature, can become a Buddha.
If we all live in the world of bliss, the two goals of the Buddha appearing in the world are achieved together. Therefore, Sakyamuni Buddha will persuade us to go to the world of bliss in the Amitabha.
If you are willing to live, you will be able to live, so the Amitabha will say:
It is the end of the life that the person does not turn upside down, that is, the Amitabha bliss land.
That is to say, under the blessing of Amitabha, it is possible to make the life of the Buddha who is willing to give birth to the blissful world not end up . Therefore, "It is the end of the mind that people are not upside down" is due to the blessing of Amitabha. how to say? Preface before this passage:
At the end of his life, Amitabha and all the saints are now ahead.
Therefore, it was because Amitabha led the sage of the Buddha to appear in front of this dying person, so that the dying person could not turn his heart down; the reason why this man was at the end of his life was that Amitabha and All Saints were present before him because of this person. In his life, he is a Buddha, and he is willing to have a world of bliss, so at the end of his life, Amitabha will be present. This is all causal. To get results, first ask for their cause. Because it is to read Buddha, is willing to live in Amitabha.
However, the person who chanted Buddha did not wait until the end of the dying time. Amitabha will be in front of him. Now, at this time, Amitabha is with us. "Viewing the Longevity of the Sutra" said:
The light shines through the world of the Ten Worlds, and the Buddhas are insulted.
That is to say, Amitabha has the light of no obstacles in the world of the Ten Commandments. He has only one purpose , which is to give up the sentient beings of the Buddha. The so-called "ingestion" means protection and reception. When we are in peace, we look at us, protect us, and be with us. When we die, we immediately lead us to the world of bliss. Therefore, Amitabha and the Buddhists are not separated from each other for a moment, and they are all together. Some people may think, "Since I am together, how can I not see it?" This is because our naked eyes are troubled by the ugly obstacles, so they can't see it, but Amitabha does not exist because we can't see it. In the metaphor, "the blind child does not see the father, the parents are common." The same principle is that "all the beings are not seen, but in front of the Amitabha", this is the so-called "integration, the same body."
Heavenly Bodhisattva said in "The Theory of Life":
If you come to Jinghuazhong, you will feel Huahuasheng.
That is to say, in the world of bliss, everyone is the genus of Amitabha, which was born from the lotus of the Amitabha Buddha. From the Amitabha Buddha's sense of lotus, it must be a positive feeling, just like the king's only son, how could it not become a Prince and enlist in the future? Because of the same DNA gene, they have the same essence at birth - the essence of righteousness, both inside and outside the body and mind.
To the world of bliss is the lotus metamorphosis, why do you say metamorphosis?
There are four kinds of students in the world of the aunt, the so-called "fetal, egg, wet, chemical". For example: humans, cows, and horses are all viviparous; birds are eggs; some tiny insects are wet; heaven and hell are metaplasias. However, the six "child, egg, wet, and chemical" are all troubled sin results. We have no "child, egg, and wet" in the world of bliss. We only have metaplasia, and it is not our sinfulness. The feelings of Amitabha’s righteousness are felt.
According to the general understanding, life and death are relative to each other. There are life and death, death and life, so life and death are endless; and the essence of life and death is bitterness, so it is not endless, how can it be said to be bliss? ? The difference is that the "living" of the bliss of life is the life of "no life", so "going to life" means "no life", then there is no life and life (the existing body), indicating that his present body is the body of the law. Appearance. Therefore, he seems to have a shape, but it is true and true. It is completely different from the body, the animal body, the hungry ghost body, the hell body, or the heavenly body of the heavens. Just say: "The solemnity of the color is the body of the law."
The solemn body of the bliss world is equivalent to the body of the law, and everyone is equal in the world of bliss. In the world of aunts, there are sages, ordinary people, monks, and homes. The roots also have the difference between the upper and lower, but in the world of bliss, they are all equal.
Master Zhai said in the "Notes on the Life":
This is the product of the three three, there is no one or two.
Originally, there were three generations, nine products, and no quantitative products in the world of aunts. However, if everyone reads Buddha (cause), the world of bliss is the same, equality, no life, and life. In the present, it is the birth of the body. In the past, it was "to give this to the other, lotus to be born, to be born out of nothing", without any other merits, the body immediately appeared.
This is the meaning of the words "going to life".
Then, what is "bliss"?
There are several names of Amitabha Pure Land , which are called "bliss" . For example, "Amitabha Sutra" and "Viewing the Life of the Supreme Life" are called "bliss"; "The Immaculate Sutra" is called "Anle" or "Anyang" ; For the "Miao Le" , it shows that the world of bliss is incredible music; in the "Amitabha Sutra", "Equality of the Sutra" is said to be " infinite light and earth "; in the "God of Life" of the Heavenly Bodhisattva, it is said that the world of bliss is " Lotus Tibetan World "; the master of the genius says that the world of bliss is "the world of nirvana ." "None for Nirvana" is a Buddha, so the world of bliss is the realm of Buddha.
Why are there some names? Because the world of bliss is very meaningful. Because of the wide meaning and the merits, there are different names from different perspectives. But in general terms are these.
If the Amitabha Pure Land is "excellent" and "easy", if it can't make us die, it is equal to painting a cake to fill the hunger. It makes no sense.
The conditions for the bliss of life, according to the 18th wish:
Let me get the Buddha, the ten people, the heart, the faith, the desire to live in China, and even the ten thoughts; if not, do not take the righteousness. Only in addition to the five inverses, 诽谤正法.
Among the thirty-six words, "to the heart", "belief", "to be born" and "to read the Buddha" are the elements and conditions for the pure land of the bliss . With these four conditions, you can live.
However, these four conditions are explained by the scholars as being cumbersome and complicated. However, it is difficult to understand, but it is not necessary. In fact, its reason is very simple, it is easy to understand. That is to say, as long as it is truly (to the heart), "believe in the Amitabha" (Sin Le), it is truly "willing to be born in Amitabha" (to be born), and truly "specially known as the name of the Amitabha" (the Buddha). This is simple and clear, and easy to solve.
The premise is that the letter, the pure land of bliss is so beautiful, who does not yearn for, who does not want to be born? Unless unbelievers. The "belief" that is already "to the heart" naturally has "music" and the heart is "to be born". After that, it is only necessary to "read Buddha". This has already had the three pledges of "letter, willingness and deeds" and the final result comes from "going". For example, the master of good guidance said that "the name of the Buddha is always known as the name of the Buddha" and that "the people of all sentient beings must be born."
In short, "the heart and the heart is happy" is because of true faith, and the heart is happy; "to be born in China" is willing to live in Amitabha, because once it is born, it will be destroyed, and it will be proved to be Nirvana. Of course, it is a joy to be born; "even to ten thoughts" is a pure land method that is only a matter of chanting a Buddha, not arranging the rest of the law, so it is praised as "easy way".
If you have a letter, you will have fun. If you have fun, you will have a desire to live. If you have a desire to live, you will have a Buddha. If you have a Buddha, you will have a life. The starting point lies in faith.
As long as "belief", "who wants to live" and "read Buddha", it will surely pass away; Amitabha's great sorrow is not difficult for any being. The conditions for the pure land of Amitabha are so simple, so easy, and conditions are equal to no conditions; the beautiful world of bliss is given to any living beings in vain, showing that the salvation of Amitabha is "active, equal, unconditional."
In terms of the conditions of the bliss, there are only two items:
The first is "to be born" and to be blissful;
The second is to "read Buddha". If you do all the best, you will have to go to the end of the tenth, five, one, and one thoughts.
The premise of "to be born" and "to read Buddha" is in the letter, the letter is saved by the Amitabha, the letter is subject to bliss, and the faith is to be born. Since the letter is "to be born", then "reading Buddha" is not a problem at all. As long as you open your mind to read Buddha, who can't? If you are dumb, or a patient, you can also read Buddha in your heart. It is neither a problem to recite a Buddha, nor is it a problem in nature; since it is not a problem, it is simple, easy, simple, not cumbersome, not difficult, not esoteric, no matter who can do it, can achieve it, can be without hindrance .
As for those who commit the "five rebellious law," they will not be able to die unless they regret it. Because the inferior is not rebellious, the deaf person is not jealous, it is the spirit of Buddhism, and the purpose of the great compassion and compassion of Amitabha. For example, in the "View of the Book", the five sinners of the next generation, the dying to the heart of the Buddha, the sins of the present annihilation, the pure land of bliss. It can be seen that the crime of sinning is as simple as repentance and chanting Buddha. The same is true of the pros and cons.
The deeds of the exiled monks in the scriptures abound, and there are many detours in the outer courts, and then they follow the Buddha and follow the teachings. What's more, the Five Inverses contain the law of blasphemy. If you don't defy the law, why come "out of the body, blood, broken and merged"? Therefore, if you do not regret it, you will return to your heart. You will never be forgiven if you commit a crime. You will never be saved. Therefore, the "Zhuang Yan Jing" said: " Chang Yun is compassionate and affectionate, and he has done his best for all sentient beings. " The master of good deeds, "Faithfulness", also said: " With the Buddha's willingness: five evils and ten evils, sin and death; Explain, return to the heart ."
The 18th wish is to make a statement: "If you want to give birth to another country, you have to live, and you don't have to retreat." How easy it is to "go to life", "How easy it is to live without retreating." "Easy" is the true meaning of the Pure Land Gate, which is called the easy way of the road. This is the highest performance of the merits of the Amitabha, and the Buddhas of the Ten Commandments are all amazed.
For example, under the "Da Jing":
The ten parties Hengsha, the Buddhas come, all praise, the Buddha of life,
Weishen merits are incredible.
The Buddha of the Immortal Life, the Prosperity of the Gods; the Ten Worlds, the boundless,
Unbelievable, the Buddhas are coming, don't sigh.
"Wei Shen Gongde" is the power of the Amitabha to save sentient beings, and the power is vast, which makes it easy for any living beings in the Ten Worlds to survive, and the evidence is easy. So easy, how can the Buddhas not admire and not persuade? However, all sentient beings still do not believe, showing the depth of sin and the karma.
Some scholars carry forward the Pure Land Law , often confuse the easy road with the difficult road , and make the conditions of the past very high and difficult, so that the Buddha can sigh and sigh halfway ;
I can not help the pregnant violate this vow of Amida , under the false sentient beings salvation opportunity . In fact, people who can make lifeless and desperate people can be rescued. The roots of the following products can only be left behind by the Buddha, and they can also stay away from the hometown of rotation and return to the world of Nirvana. This is the heart of the Amitabha Buddha’s wish for all beings. It is also the true spirit of the easy way.
The eleventh is willing to say:
Let me get the Buddha, the heavenly man of the country, not settled, will be the annihilator, not take the sense of righteousness.
The thirty-ninth willing to say:
Let me get the Buddha, the Chinese people, and the happiness of the people, it is better to miss the bhikkhu, not take the righteousness.
The eleventh is willing to guarantee the degree of extinction. The "destructive degree" is to enter Nirvana. Once it enters Nirvana, the pain of life and death is eliminated, and entering the realm of absolute happiness is equal to becoming a Buddha.
The thirty-ninth is willing to ensure that the body and mind are happy before the extinction, no worries, no troubles, no troubles (leakage).
The bliss of the sages has these two guarantees, and these two guarantees are enough to satisfy the highest hope we can imagine.
Forty-eight wishes, for us, the most important thing is the eleventh and the eighteenth.
The eleventh is to ensure that once you are blissful, you can all become a Buddha.
The eighteenth wish is to ensure that any sentient beings in the world of the Ten Kingdoms will surely die if they wish to be named.
The eighteenth willing to read the Buddha to the pure land of bliss, are all metaplastic. The volume of the "Da Jing" is described as "the birth of a child" and "the metaplasia."
The viviparous child is: "With doubts, to cultivate merits, and to be willing to live in the country."
Metamorphosis is: "Ming faith in Buddhism, and even victory in wisdom, doing merits, and returning faith."
The eighteenth wish to recite Buddha's life is: "To the heart, to be happy, to be born in China, and even to read ten." Of course, "the heart and the heart" is not "doubtful", that is, "the faith in the Buddha", "the Buddha" is the Amitabha To save the power of the ten sentient beings, any sentient being, as long as you read the Buddha, must be alive. It is the place where Amitabha "the power of the gods is unbelievable." The Buddha of "even to the Ten Mind" is "to make meritorious deeds". Because the Buddha is a meritorious deed, and "believing in happiness" is "the return of faith." Therefore, the faith of the Buddha must be alive, and the Buddha who lives in the Buddha is a metaphor instead of a viviparous.
What are the physical and mental characteristics of all beings in the world of bliss?
The following three verses can be slightly explained:
"Da Jing" in the "Yi Nirvana" article:
The land of the Buddha is clean and quiet, subtle and happy, second to the innocent way.
Its sounds, bodhisattvas, and heavenly people: wisdom and wisdom, Shentong Dongda, salty and the same type, no shape; but because of the surplus, there is the name of heaven.
The appearance is correct, the world is rare, the color is subtle, and it is not a heaven and a human; it is subject to the body of nature and the body of the Promise.
The article "No difference in life", "No difference":
The land of bliss, all sentient beings, no difference; the remnant of the custom, there is a name for heaven.
The text of "The Great Amitabha" "The Testimony of Nirvana":
Eight sides up and down, no central number of Buddhism, Zhutian people, and flying and creeping, the Amitabha Buddhas, all in the Qibao Pool, Lianhua Zhonghuasheng, they grow up naturally. Those who are not breast-fed are eating a natural diet.
His body is not the body of the world, nor the body of the heavenly people; they all share the virtues of goodness, and they are well received by the body of nature and the body of the Promise.
This text is very vernacular and very simple. However, there are a few places that need to be explained a bit.
For example, we say that the world of bliss is a metaplasia, there is no viviparous, but the fifth line of the last page of 66 pages says:
The eighteenth willing to read the Buddha to the pure land of bliss, are all metaplastic.
The volume of the "Da Jing" is described as "the birth of a child" and "the metaplasia."
The term "fetal birth" mentioned here is only a metaphor . The "fetalization section" behind the volume of "The Immaculate Sutra" has the cause and effect of viviparous birth and metaplasia. That is to say, if you are a Buddha, you will be a child of life according to the 18th wish. Because you are not skeptical about Amitabha; if you are not exclusively chanting Buddha, you should go back and forth with your own merits. If you are born, that is the birth of a child. The term "fetal birth" as used herein is not a "fetal" for the wetness of fetal eggs, but a metaphor . Because I can't see Buddha, smell the Fa, and see Bodhisattvas in the past, it seems that although I have got a person, I still have it in my mother's womb. I haven't given birth yet. I still have no chance to see this world, so I describe it as a "fetal." Therefore, the word "fetal birth" is a metaphor. This means that the Buddha can understand the situation and lead to a special Buddha. All in all, the reason why Shakyamuni Buddha wants to talk about this paragraph is mainly to let everyone know that there is such a difference, that we should read the name of Amitabha.
What is the relationship between the name of the Amitabha and the "letter, doubt"? "Letter" and "special" are two sides. When you believe in the Buddha of Amitabha, you will read the name of Amitabha.
What does the Buddha of Amitabha mean?
"The Immaculate Sutra" has five wisdoms : Buddhism, unthinking wisdom, incomprehensibility, Mahayana, wisdom, and incompetence . These five kinds of wisdom are summed up in the Buddha.
The wisdom of the Buddha is prajna. The so-called "true truth, first righteousness", how does this understand for us? How to accept? How do you believe it? In fact, it is very easy. We only need to believe that Amitabha can save us to the blissful world and become a Buddha. We believe in what kind of beings we are, sinful and sinful, and even if we go to school to practice Buddhism, no one can be troubled, let alone broken. It’s hard to be confused . Since ancient times, practitioners have been like a cow, and there are many practitioners, but the enlightened and liberated people are like the horns; not to mention the fact that the Buddha is now in the end of the law, and the Buddha has gone into annihilation for two or three thousand years. As the distance from the Buddha is gone, the world is like The rivers are getting more and more turbid and complicated. It is impossible to rely on our own root machine to leave the life and death cycle, and it is impossible to become a Buddha. However, the Buddha's wisdom and strength of Amitabha can easily let us leave the reincarnation and build Buddha. We can believe this. This is where the Buddha of Amitabha is.
Therefore, this Buddha's wisdom appears in Amitabha's ability to save sentient beings. The Buddha has the so-called "three kinds of wisdom": all wisdom, wisdom, and all kinds of wisdom. For these three kinds of wisdom, it can also be classified as fundamental wisdom and later wisdom; all wisdom is fundamental wisdom, and all wisdom is empty. That is, the self-sufficiency of all laws, so the fundamental wisdom of the Buddha is the wisdom of the Buddha. The power of the Buddha's compassionate salvation is called the post-intelligence (including the wisdom of the Tao and all kinds of wisdom).
Where is the wisdom of the Buddha?
Appeared in the salvation of compassion, the salvation of light , the compassion and light of the Buddha are the manifestations of Buddhism. Wisdom or compassion is the two sides of the whole; the wisdom of the Buddha is the body, the light of the Buddha is the external phase of the Buddha, the wisdom is good, the light is good, and the body is also one. Therefore , Buddhism appears on the function of the Minato to save the sentient beings. We believe that the Buddha can save the ten sentient beings. As long as the blissful world can become a Buddha, it is equivalent to believing in Buddhism. To take a step back, even if such a truth cannot be understood but as long as the concentration of mind Amitabha's name, concentration of mind is tantamount to believe, naturally, "potential through Fozhi, coincide Road wonderful," the .
Therefore, if the letter is not doubtful, the letter will be specialized; if it is not entirely dependent on Amitabha, or half on Amitabha, and half on itself, it means that Amitabha is not enough to believe that Amitabha is not strong enough, and must add another force. This, repairing that to come back, Amitabha can save me, this is equivalent to doubts and wisdom.
If you really believe in Amitabha, you will "fall down the whole body and let go of it", and concentrate on his name. why?
This name is not the same as the name of the world. The world is a "false name", but this name is the same as Amitabha's "name is like" - the name is the body, the body is the name; The body of Amitabha is the same as his name. Therefore, this name has the merits of all the practice of Amitabha in the land, and all the powers of the fruit to become the Buddha. Therefore, the six words "South Amitabha" are also called "Wan Dehong". It can be said that these six characters are the crystallization of Amitabha's merits. The name is body and the body is the name.
Why is there such a feature?
Because the realm of the Buddha can be governed by things, everything is unhindered, tangible and intangible, all things are incompatible, and there is no barrier, so this name is Amitabha itself.
Leaving this name, where do we go to find Amitabha? Contact with Amitabha?
If Amitabha does not have this name, how can he save sentient beings? Let all beings understand and let all beings get in touch?
The Buddha body is the body of the law. The body of the body has no image, incredible, incomprehensible, and indescribable. But to save the sentient beings, it is necessary to show an image . In the case of Amitabha, it is divided into a legal body and a convenient body. The legal body is his. The body, the convenient body is the name of this sentence. The "convenience" mentioned here is not the same as the convenience of righteousness. The convenience mentioned here is to save the sentient beings, so this name is also the body of law . Therefore, the name is the body of Amitabha. We read the Amitabha Buddha's acceptance of Amitabha's salvation, which is equivalent to accepting all the merits of Amitabha;
We want to become a Buddha in the world of bliss, if there is no merit of Buddha, how can we live? How can I become a Buddha? If we rely on ourselves, to be honest, will we practice? The lines we have repaired are leaky and miscellaneous.
Master 说 said:
All the ladies and gods are good, and the people's heavenly reports, if they are turned upside down, are hypocrisy, which is the name of the untrue merits.
The cause and effect of man and heaven are all upside down, hypocritical, miscellaneous, and leaky from the standpoint of the Buddha . The world of bliss is the boundless bright earth. It is the land of wisdom of Amitabha. It is also the realm of inaction. To enter that kind of realm, how can we get in by the return of our faulty, false and untrue merits? All must rely on the power of Amitabha. This is called "Mingxin Buddhism", which is the "heartfelt happiness" of the 18th wish.
Then the eighteenth willing to say: "To the heart, the faith, the desire to live in our country, and even the ten thoughts", these four are positive conditions, and "only the five inverses and the righteousness of the law" are negative restrictions . Although there are four conditions, it is actually a Buddha.
It is very simple and easy to read Buddha. If you have the heart, you can read Buddha. Amitabha does not stipulate what we want to do, nor does it say how to read it. If Amitabha saves us, we still have a threshold standard. Amitabha is not compassionate enough, lack of wisdom?