[edit this paragraph], which is a transliteration of the ancient Indian Sanskrit word buddha. It is also translated as "Buddha Pack", "Futuo", "Futu", "Futu", etc.

It is translated as "the enlightened", "the knowing", and "the enlightened".

Enlightenment has three meanings: self-realization, enlightenment (enlightenment of sentient beings), and enlightenment and perfection, which are the highest fruits of Buddhist practice.

However, ordinary people lack these three items, the latter two items are lacking in shravaka and karma, the last one is lacking in bodhisattvas, and only the Buddha has all three.

Theravada Buddhism refers to "Buddha" as an honorific title for Shakyamuni. In addition to Shakyamuni, Mahayana Buddhism also refers to all those who have attained enlightenment. It is claimed that there are Buddhas everywhere in the three worlds and ten directions, and their number is like the sand of the Ganges.

For example, in the past, there were seven Buddhas and lamp-burning Buddhas; In the future, there is Maitreya Buddha; In the East, there are Ajin Buddha and Medicine Buddha; In the West, there is Amitabha Buddha, and there is also a great belief in the Buddha of Vilu (Buddha of the Great Day) and so on. From the body of the Buddha, there are Dharmakaya Buddhas, retributive Buddhas, and Buddhas who should be attained.

However, there is a deeper meaning to this word. If there is a definition of the word "", it is the supreme wisdom of the "four bodies and five wisdoms".

It contains "judgment", "evidence", "merit", "four bodies", and "five wisdoms".

"Breaking" refers to the state of nirvana that cuts off all disturbing obstacles and obstacles to knowledge.

"Proof" refers to the realization of the two truths and the physical nature and appearance of all things.

"Merit" refers to the immeasurable merit of body, mouth, and mind that has been attained by the judgment.

The "four bodies" refer to the self-nature body, the wisdom and Dharma body, the retribution body, and the incarnation.

The "five wisdoms" refer to the wisdom of the Dharma realm, the wisdom of the round mirror, the wisdom of equality, the wisdom of wonderful observation, and the wisdom of success.

"Supreme" means beyond all saints and incomparable.

The Seven Buddhas pass the precepts

All evils do not do all good, practice self-purification, which means all Buddhism[edit this paragraph] Shakyamuni Buddha's historical compassion, the founder of Buddhism, the common surname Gautama, the name Siddhartha. Abbreviated as Buddha, it means "enlightened one". Therefore, it became a name for Siddhartha.

In ancient India, Kapila gave birth to a prince named Siddhartha, who later became a monk and became an enlightened person of supreme wisdom, a perfectionist of immeasurable merits, and a supreme ultimate being, so he was called "supreme enlightenment". Because he was born as a saint of the Shakyamuni clan, he was revered as Shakyamuni. Sakyamuni contains a deeper meaning, a simple explanation of the Sanskrit word "Sakyamuni", and the Chinese language can be benevolent and silent. Those who are "benevolent" can be merciful to all sentient beings, and those who are "silent" are not concerned.

He is not a personal God, nor is he the so-called God who created and dominates the universe, or the so-called "incarnation." It is done by human beings, and if they can do it in accordance with the method of cultivation that is said, it is possible to become a state, and even though they can perform all kinds of incredible miracles, they are not something to be valued, but the most important thing is the perfect virtue and the great wisdom that comes from enlightenment. It is by demonstrating the attainment of the supreme Buddhahood with the human body, and it is by example that people who are interested in learning Buddhism are encouraged to pursue the supreme Buddhahood with the human body in time.

There is a physical body, so he is actually a historical figure. However, because ancient India did not pay attention to the record of historical eras, it is not easy to trace the exact date of birth and death of Shakya. However, there are various legends about the records of Buddhist scriptures and inscriptions. According to the research results of modern scholars, it has been determined that he was born in 560 B.C. and died in 480 B.C.

His father, named King Johan, and his mother was Lady Maya, who was honored as Mahamaya (the Great Maya), but died only a week later. Therefore, he grew up under the love of his mother's sister, aunt and father. However, before he became a monk, everyone called him Prince Siddhartha. His aunt, who was married to the King of Pure Rice at the same time as Lady Maya, was called Mahapajapati (later a monk known as a bhikshuni of the Great Ai Dao). Before he became a monk, like ordinary people, he married his uncle's daughter Yajendhara (famous) as a concubine, and gave birth to a little prince named Rahula. According to the third volume of the "Fundamental Doctrine of the Sarvastivada Vinaya", Prince Siddhartha before he became a monk had three concubines, one was Yajandra, the second was Chobija, and the third was the deer king. According to popular legend, the Buddha's son Rahula was conceived by the fingers.

Although the royal family lived a prosperous and comfortable life, Prince Siddhartha did not covet the passions, desires, and pleasures of these worldly pleasures. The prince once traveled from the four gates of the city, saw the phenomena of birth, old age, sickness, death, and the practitioners of the Tao, deeply felt the pain and impermanence of life, and then germinated the ambition of becoming a monk. At the age of nineteen, the prince left the palace at night and stripped himself as a sand gate. After visiting all the practitioners in the world, but none of them reached the state of liberation, the prince showed him that he was not in the end with his wisdom, and then went to the ascetic forest and began a six-year ascetic life. During the penance, the prince ate one hemp and one wheat every day, and although his body was thin, he did not take Bodhi, so he came out of the ascetic forest. At this time, the five practitioners who practiced together mistakenly thought that the prince had lost his Dao heart, so they gave up.

The Bodhisattva (the Bodhisattva (the one who seeks enlightenment) here is Prince Siddhartha before he became a Buddha) came to the Nirenzen River to bathe and received an offering from the shepherdess's chyle. After recovering his strength, he went to the Bodhi tree in Gaya's village, applied the Vajra seat with auspicious grass, and sat on his knees in the east, vowing to attain enlightenment. From time to time, the demon king wants to cause trouble, and the bodhisattva subdues the demon with compassion. By clarifying all the Dharma with the power of fixed wisdom, the above wisdom has attained the 12 profound causes, and when the Ming phase emerges, it achieves "supreme enlightenment". The world is known as "" (meaning the enlightened one), the Buddha name "Shakyamuni", at the age of 35. Shakyamuni's asceticism, demon subjugation, and enlightenment were all witnessed by the prince's secret bodyguard, Yuboli (after the Buddha attained enlightenment, he became a monk with the Buddha and was the first disciple to take the vows). When Shakyamuni Buddha attained enlightenment, he said, "Wonderful, wonderful! All beings on the earth have wisdom and virtue, but they cannot attain it with delusional attachment. "It is pointed out that all sentient beings have Buddha nature and can become Buddhas. (In the past, the five ancestors of Zen Buddhism preached the "Diamond Sutra" for the six ancestors, and when it was said that "the mind should be born without dwelling", the six ancestors had an epiphany, that is, they said, "When the self-nature is self-pure; When the period of self-nature, the original does not give birth to and die; When the self-nature is self-sufficient; When the self-nature is not shaken; When the self-nature is in the future, it can give birth to ten thousand laws. ”）。

After Shakyamuni Buddha manifested and attained supreme enlightenment, in order to liberate sentient beings from suffering, enlightened and enlightened the Buddha, he began the 49-year cause of propagating the Dharma, and the immeasurable Buddhas and Bodhisattvas of the ten directions also appeared in the world of samva, helping Buddhism and saving sentient beings. Among them, the well-known ones are Guanyin Bodhisattva, Jizo Bodhisattva, Fuxian Bodhisattva, Manjushri Bodhisattva, Maitreya Bodhisattva, etc.

In the 49 years of Honghua career, at first, he was straight to his heart, preaching the "Huayan Sutra" for 21 days, and then watching the machine to tease the teaching, and said that the "Ahan Sutra" was 12 years, the "Fang and Wait Sutra" was 8 years, the "Prajna Sutra" was 22 years, and the "Lotus Sutra" and "Nirvana Sutra" were a total of eight years. This is a conference-style preaching, and I don't know how many times I have said about the individual edification. Teach students according to their aptitude, ignite the budding, save countless people from suffering, and influence countless people to seek refuge and receive ordination. Because of the teachings, countless sentient beings renounce evil and cultivate good, repent of their sinful karma, develop bodhichitta and practice the Dharma. Those who have attained victory over the joy of happiness from this, those who are ultimately liberated, after all, those who have attained the supreme bodhi are immeasurable and boundless. For example, in Sarnath, he preached the Four Noble Truths and the Five Aggregates to five other people, including Aroyi Chenru, who had first practiced with him, and after hearing this, the five people received the fruit and immediately became a monk from the Buddha and took refuge. Since then, he has traveled all over the world and guided the group. His disciples include kings such as King Pinbhara and King Bosnia, as well as princesses such as Lady Wittig and Lady Morli, as well as Lotus and Modenga from the lower classes of society. The princes of Anaru, Nanda, Ananda and other princes became monks, and they did not abandon the low-ranking Upali and the dung-picker Nitti. All in all, the propagation is to lead the people with kindness, lead the people with the law, teach the people with wisdom, and raise the people with the law. The sentient beings in the world of sampa are strong and difficult, do not believe in cause and effect, do not believe in the six realms of reincarnation, are ignorant and fearless about all kinds of evil deeds in the world, as well as the consequences to be received in the future, and indulge in ** and bad habits. Compassion is the reality of sentient beings based on things such as eating horses and wheat and being slandered by oneself. He also explained in detail the causes and consequences of these things, which are all felt by the evil done in the past, so that sentient beings can understand the truth of cause and effect. Do not do any evil, pursue all good, and return to your heart to prove your eternal Dharma body.

The compassionate love for all sentient beings, and the objects of education, regardless of whether they are rich or poor, and all races and beliefs are equal, so that the number of disciples who take refuge is increasing day by day, and so there is a sangha (sangha). And among the disciples of the group, there are all kinds of virtuous and holy differences. Therefore, he established precepts and often taught his disciples about the importance of keeping them.

It is the precepts that maintain the purity of the Sangha, and individuals follow the precepts and live a life of the legal system, and it is also stipulated that once every half month, the bhikshus can recite the precepts once every half month, and gather to say the precepts, so that all the bhikshus can cultivate a good heart and practice Brahmana in the pure precepts.

In this way, it is said that after 49 years of life, karma is coming. It is also to enable sentient beings to cherish the center of gravity in the Dharma, and then practice the path of liberation, and to attain nirvana at the age of 80. On the occasion of Nirvana, all sentient beings cry out in sorrow, and all the shravakas, the four bodhisattvas, and the eight heavenly dragons and non-human beings come to the assembly to enlighten the masses with great compassion, that the Buddha nature is true and unchanging, and that the Buddha nature is always happy and pure. He also taught that all sentient beings have Buddha nature, expounded that all living beings should attain great enlightenment, and that all bodhisattva teachings related to nirvana were widely explained. In response to the four questions raised by Ananda, he instructed the disciples that after the Buddha has perished, they should take the precepts as their teacher, settle down with the four thoughts, subdue the wicked with silence, and set up "as I hear" at the head of all sutras to make people believe. Tell the disciples, uphold the pure precepts, always be single-minded, diligently seek to debut, and always be kind in body, always in mouth, and always in mind.

The Four Noble Truths of Suffering Gather and Extinguish the Path, the Four Noble Truths (1) "Truth of Suffering": There are about eight sufferings in the world: birth, old age, sickness, and death are the most equal, and no one can escape them. "The resentment layer will be bitter", the people who hate it the most want to be together. "You can't be bitter", the more you want something, the more you can't get it. There is also the "five yin blazing suffering", the five yin is the color of all kinds of troubles and sufferings caused by thinking and acting knowledge.

The word bitter is also divided into three kinds of suffering: bitterness, bad suffering, and doing suffering. (1) Suffering: It is the suffering of the poor, such as illness and no money to buy medicine, house leakage and overnight rain, parents die and no money to buy a coffin for burial, this is the suffering of suffering. (2) Bad suffering: It is the suffering of the rich and noble. It is like a ruined house, and a thief has robbed him of his gold and silver treasures. (3) Suffering: There is neither the suffering of poverty nor the suffering of wealth, but everyone is still immune to the suffering of yin. That is, the flow is endless, from young to strong, from strong to old and dead, and the thoughts are endless, which is also a kind of suffering.

The word bitterness is divided into three realms of suffering, that is, the five pleasures of sentient beings have "bitter suffering", the suffering of suffering. Heavenly sentient beings, that is, below the three Zen heavens, are "bad suffering", that is, although they are pleasures in the sky, they will eventually enjoy the day when happiness will be exhausted, and happiness and sorrow are for bad suffering. The four Zen days or more are "doing suffering". Although it is bittersweet and happy, it still has to suffer from the flow of yin and migration. The above is a brief explanation of the suffering of the Four Noble Truths.

(2) "Collective Truth": It is the cause of the world's troubles and sufferings. Coarse and subtle afflictions gather in the hearts of sentient beings, giving rise to self-grasping, scheming separately, and thus creating all kinds of negative karma and recruiting the bitter fruits of death. If there is no collection of the causes of afflictions and sufferings, of course, there will be no suffering consequences of birth and death.

(3) "True Extinction": It is the fruit of nirvana in the world, that is, the convenience and surplus land that is evidenced by the two vehicles. That's why the Buddha said: Only by cutting off the true truth can we attain the true extinction.

(4) "Truth of the Path": It is the cause of the worldly path of happiness, and there are 37 qualities: namely, the four minds, the four righteous diligences, the four wishful feet, the five roots, the five forces, the seven consciousness branches, and the eightfold path. This is the most important of the four noble truths, and if you can cultivate the path, you will naturally stop the causes of afflictions and suffering, destroy the bitter fruits of birth and death, and attain nirvana.

Although the sound is enlightened, there are deep understandings, shallow understandings, and those who are enlightened are not enlightened. The same enlightenment, but the degree of enlightenment is different. The Dharma they cultivate is the four methods of suffering, concentration, extinction, and Taoism. Suffering, looking at everything as suffering, there are three sufferings and eight sufferings. Because they know that there is a joint relationship between the disconnection of the collection, the extinction, and the cultivation of the Tao. Afflictions arise from suffering, and since there are afflictions, they must be cut off. How? Stop the troubles that accumulate by confusion and confusion. To envy the Nirvana Dharma, that is, to always be happy and pure, the so-called "Four Virtues of Nirvana". How to go from the shore of life and death to the other shore through the middle stream of troubles? Thirty-seven products are required to be successful. Among them are the Noble Eightfold Path: (1) Right view. (2) Thinking positively. (3) Orthogonal language. (4) Positive business. (5) Righteousness. (6) I am improving. (7) Mindfulness. (8) Positive determination. It is a method that must be practiced by the Mahayana and Mahayana.

What are the 12 causes? 1. Ignorance, 2. Action, 3. Knowledge, 4. Name, 5, 6 in, 6, 6, touch, 7, receive, 8. Love, 9, take, 10, have, 11, birth, 12, old age and death.

What is Ignorance? It's just that there's nothing to understand, nothing to understand. What exactly is ignorance? The more urbane one is stupidity; If it is overtly explicit, it is lustful. For example, boys pursue girls, and girls pursue boys. If you ask him or her why he or she is pursuing? Or he or she may reply: Because he or she is beautiful or handsome, I love him or her. Again: Why do you love him (her) and which place is cute? Ask and ask, and he (she) doesn't know. Since you don't know it, you still have to chase it, this is ignorance, and it can also be said to be inexplicable. In inexplicable circumstances, you have to drill into it. Why? Because people are born by **, they have to die by **. The ancients said: "The door that gave birth to me died in my household, how many awakened and how many enlightened?" At night, the iron man thinks about himself, and becomes a Buddha and an ancestor by people. "Whether you become a Buddha or become a patriarch, you are all cultivated by people. Therefore as a man was born, he died. The so-called "born as it is, die as it is", unwilling to cut off reincarnation, unwilling to cut off the flow of life and death. On the contrary, I want to be born with the current, and I don't want to go against the current of birth and death, so there is ignorance. After there is "ignorance", there is "action". What behavior? It's the sex of men and women. Because we don't know, we have to create karma, and we have to turn it upside down. This is the kind of problem that happens after the upside down. After it happens, there is "knowledge". After having "knowledge" (the fetus formed by the essence and blood of the parents), there is "name and color" (name is psychological, color is physiological). After having "fame", there will be "six into" (eyes, ears, nose, tongue, body and mind). The six roots are complete, the expiration of October, born in the world, there is a feeling of "touch", and it can be cold and warm respectively. After having feelings, they will receive the effect of "receiving", knowing happiness in good times, knowing pain in adversity, and generating feelings of "love and hatred" anytime and anywhere. With the heart of "receiving", a kind of love is born. With love, selfishness is born, and it is necessary to take it for oneself. People are greedy for money and women, and give birth to all kinds of **. When you have love, you try your best to take it and take it for yourself. To achieve the end, unscrupulous means. Therefore, the three karmas of the body, mouth, and mind that are not pure are created. For when karma is created, there is the fruit of birth, and there is a continuation of the next life. There is an afterlife, and there is old age and death. All sentient beings are like this, one after another, they cannot be broken, entangled, and cannot leave the cycle of life and death. If you want to leave life and death, you must first break ignorance. If ignorance is completely resolved, the other eleven causes and conditions will not arise together, and only then will life and death be truly broken. Cultivators, only by cutting off desire to love can these problems be solved, and only then can they be born and get rid of death. Otherwise, if you cultivate to the end of the future calamity, you will not be able to escape life and death. To break the fundamental ignorance is to cut off lust. Then there are no desires, no troubles, and you are liberated. Monks, remember! Don't have a defilement with anyone, because it will entangle you and make you fall. Cultivators must live and die on their own, eat and be full by themselves, and cannot rely on anyone. Of course, good knowledge still needs to be guided and shown the right way. Otherwise, blind cultivation will be useless. A cultivator must endure what no one can endure, what people cannot let go, eat food that no one can eat, and wear clothes that no one can wear. In short, to receive what others cannot bear. Be sure to keep the vows. Be disciplined. If you don't take vows. If you don't follow the rules, you're not a monk.

The "Great Sutra" says: There is no duality in the twelve good fortunes, the lower wisdom viewer gets the sound Bodhi, the middle wisdom viewer gets the edge of the Bodhi, the upper wisdom viewer gets the Bodhisattva Bodhi, and the upper wisdom viewer gets the Buddha Bodhi; The six perfections are generosity, vows, patience, diligence, meditation, and prajna (wisdom). generosity and greed; Disciplined Criminals; endure humiliation and resentment; Slackness in fine progress; Meditation is scattered; Prajna is stupid.

Giving is not to ask others to give to me, but I have to give to others from time to time, not you! You are giving! You give to me and I don't give to you, it's not so. Therefore, when I give alms, it is not necessary for people to come to me to make a fortune, I give alms, and I see people who are in difficulty, they should help them, this is called wealth giving; And when we see that people don't understand the Dharma and are hungry, we should use the Dharma to give to them so that they can understand the Dharma, which is called Dharma giving. Or when we see someone frightened and helpless, we can help him and relieve his fear, which is called fearlessness. Therefore, we must know that generosity can get rid of greed, and we are reluctant to do anything, we are reluctant to help others, but we only want others to help you, and this is greed. If you don't do charity, you won't be able to break your greed, and the more you are greedy. The more you have to give up, the more you break the greed, and give it to the end, the greed will be greatly ashamed, and the greedy ghost will run away.

To keep the precepts is to abide by the rules, that is, to make people behave in a proper manner, not to do all evil, and to do all good. This is similar to generosity, which is to give to others as much as possible, that is, to do all good, and to keep the vows is to refrain from all evil, and if you go to charity, and then you have to kill, set fires, and rob, it is useless. If you say, "I rob the rich to help the poor, and rob the rich to help the poor," that is not right. We must refrain from doing all evil, refrain from doing all evil, practice all good, stop evil and prevent wrongdoing, change everything that is wrong, expand it as much as possible in the right place, make it flourish, and always have righteous thoughts, which is the general meaning of keeping the vows. To keep the precepts is to obey the rules and the law, and not to quarrel with others in the family; In the country and society, it is also necessary to abide by the rules; Don't get in the way of other people in the world, that's taking vows.

Forbearance and humiliation are resentment, anger is our temper, temper and anger belong to fire, forbearance and humiliation belong to water, water is soft, fire is irritable. We lost our temper, and the fire of the open light started for 3,000 zhang, and the first Zen heaven was burned to the point that we couldn't stand it, so we had to practice forbearance and humiliation. When it comes to forbearance, what you can endure doesn't count, what you can't bear, you can endure it, that's it; If you can't stand it, you can bear it, that's the true cultivation of forbearance and humiliation. If you want to learn from Maitreya Bodhisattva, you have a big belly, you eat very fat, and you have nothing in your heart, he has nothing in the first place, where can he stir up dust? Therefore, the one who always laughs and rejoices is the one who cultivates forbearance and humiliation. When we practice forbearance and humiliation, we have to learn from Maitreya Bodhisattva, not deliberately showing laughter, it is a treacherous laugh, not a real laugh. There is a kind of hatred in my heart, very treacherous, very cunning, and a clear pretend; Those who are dark pretend to be ghosts, and those who study the Dharma, this is the most important thing. No matter when and on what occasion, you have to be truthful, don't wear a mask, this is the true face of Buddhists, you wear a mask to deceive people, and you still suffer a loss. Although this works in society, because society is almost like this, deceiving each other, you don't tell me the truth, and I don't tell you the truth. In Buddhism, we have to be frank and straightforward, one is one, and two is two; If it's right, it's right, it's wrong, you can't make it clear that it's wrong, you have to quibble, and you have to blame others for the fault, then it's wrong. If you don't confess and don't be sincere, the Bodhisattva will not be happy, so we who study Buddhism must show sincerity, show sincerity, be real, be honest and truthful at all times, and not have the slightest hypocrisy. For example, when I practice forbearance and humiliation, although it also expresses a happy appearance, it is false, not true, and I am so angry that I can't help it, and I even want to kill someone, but I still have a very friendly attitude on my face, which is wrong, this is not forbearance, this is cunning and treacherous.

Slacking off in my progress doesn't mean that I'm practicing, I'm diligent, I'm reciting sutras, I'm reciting Buddha, I'm worshipping Buddha, and I often publish newspapers to show how I practice, but that's not the case. Diligence is to make your own body and mind diligent, always not lazy, always not self-deceived, always respectful, such as to the Buddha, such as the teacher's table, to be so not self-deceived and called diligent. I always think that I am here to practice the Dharma, but when I am not practicing the Dharma, I am worshipping the Buddha, and when I turn around, I will scold; Or take a knife and kill people as soon as you turn around, that's not diligence, that's still doing some fake there.

The degree of meditation is scattered, and the reason why we practice meditation is that we are too scattered, and we waste a lot of energy, and a lot of gasoline is wasted. We see with our eyes, hear with our ears, smell with our nose, taste with our tongue, feel and touch our bodies, and feel our minds. Your spirit is scattered, that is, scattered, what should you do if you are scattered? It is necessary to practice meditation. Meditation is to sit there and calm your mind for a while, like a bowl of muddy water, put it in one place and don't move, and the dust will sink to the bottom, and if you look at it from above, you will see the bottom. In this way, we can see from above that the bottom is the wisdom and the light is present; When it's cloudy, it's stupidity, it's ignorance that's disturbing you so much that you don't know anything. Therefore, when we practice meditation, we want to grow wisdom, and when you have concentration, you will develop wisdom. If you are wise, you will get Prajna, and Prajna is wisdom, and you will not do foolish things. Why do all men do lawless things? Just because we are so stupid, we don't know what to do right, and if we are not stupid, we are wise. The six degrees are simply explained in this way, and if you want to explain it in detail, you will not be able to explain the six perfections even in the future.

Now when we talk about ten thousand lines, ten thousand lines are said to be the many lines of action, but in fact, there are more than ten thousand lines, and there are so many lines of practice, and ten thousand lines are the way for us to practice. What we practice is the good Dharma, not the evil Dharma, and there are many, many good Dharmas, countless and so many, all of which can be summed up as ten thousand actions, that is, those of us who practice, 'Don't take the good as small and fail to do it, don't take the evil as small', that is, we must do all kinds of good things, and we should not do all kinds of evil things, just like keeping the precepts, do not do all evil, and do all good things. Since it is a good many, it is not possible to say a certain number, and it is not right to say a little; That's a lot! I don't know how much, so it's called Wanxing.

The so-called six degrees of ten thousand lines are not to look for them outside, but to look for them inside, to do it first from your own nature, and to work hard from your own nature. Take generosity as an example, when we see things with our eyes, we should not be so greedy and insatiable, and if our eyes are not greedy, we will be giving, and we will kill our eyes as a thief. Your nose should not be greedy for fragrance or not, you take the precept of stealing, do not steal, but your nose is easy to steal, smell good, do not greet people to smell, smell perfume, do not tell people: 'You have the smell of perfume, can I smell it?' I just think that this incense is very good to smell, so I don't care about smelling it, this thief with a nose is stealing things, and he doesn't keep the precepts, and he commits theft. The ear likes to listen to music, and rejoices in listening to good sounds, and when it hears good sounds, it rejoices; If you hear a bad voice, you will be resentful, and when someone scolds you, you will be resentful in your heart, and you will not have the effort to endure humiliation, and you will not be a thief in your ears. The progress is lazy, the tongue should not be used when eating, when it is **, it will be lazy and stealing, eating diligently, talking about right and wrong is also diligent, talking about serious things, it is unwilling to talk, this is laziness, that diligent, not diligent. If you can improve yourself, you will be able to get rid of the problem of your tongue. The body should always be still, it shouldn't flow, but you always run from east to west, south to north, and to really practice meditation, you have to take back the scattered running of your body. If you have wisdom in your mind, you will not be foolish, and you will be foolish. Therefore, the six degrees can also be said to be the six thieves who have saved you, and if you have obedient to the six thieves of your eyes, ears, nose, tongue, body, and mind, then you will no longer fight delusions, and you will have no delusions, and you will have the consummation of the six degrees and ten thousand elements.

[edit this paragraph] the Buddha's love for all sentient beings is unconditional, "without cause of great compassion, universal compassion", this is true compassion.

2 This compassion is born out of nature, it is spontaneous, it is pure, it is equal: it is not said that I particularly like this, I hate it, no.

3 He is pure and equal, equal to Buddhas and Bodhisattvas, to animals, to hungry ghosts and hells, and even to all plants and minerals, all equal, without distinction, true compassion.

4 All Buddhas and Bodhisattvas love all living beings equally, and all living beings are happy, and he himself is happy; All sentient beings have suffering, and they are also suffering, this is "universal compassion, unconditional compassion", this is amazing! No fate, that is, there are no conditions, why? Because it's one.

5 Whoever has a clear mind and insight must be compassionate, he understands the truth, he truly understands that heaven and earth are the same root as me, and all things are one with me, and he really understands that the role played at this time is called "great compassion without cause, great compassion with the same body", and he is pure, equal, and loving all sentient beings.

6 If you don't realize, you won't be able to make this great decision, and if you are confused and divide the boundaries in it, you will have discriminating attachments, and you will have immeasurable delusions, in other words, you will be lost in the truth of life in the whole universe.

7 The mind is detached from the delusion of separation, and your true heart is revealed. What does sincerity look like? The first is the vast phase, that is, "the pericardium is too empty, and the sand boundary is measured around". The mind is vast, pure, equal, and compassionate, and the so-called "great compassion without cause, great compassion with the same body" is present.

8Therefore, those who study Buddhism should first broaden their minds and remove boundaries. This is nature, this is sincerity, and the mind is the same!