Many people have said to me, "You have made a vow to save people!" ”

I said, "you!" What vows? I'm here to eat! I don't want to save sentient beings, but now I'm being saved by sentient beings. ”

You don't understand the humble words, but they are actually scolding words, what kind of Buddha do you learn! Where you want to save sentient beings, who have you saved! Thinking about sentient beings coming to you, pretending to be a Buddha learner.

Therefore, when outsiders asked me what religion I believed, I said that I believed in sleeping, because it didn't make sense with them, and I wouldn't have to be verbose.

Do you say I'm not merciful? This is compassion for me, in a different way, and everyone laughs.

I look at the other party, a person who has no roots, I will come with him first, the farther you refuse, the more he asks.

If you pull him and want to teach him, kneel down and call him his ancestor, and he doesn't listen, that's how people are, and this is a convenient method.

Do we reflect on ourselves whether we have the heart to save others at any time? Don't talk about saving people, do you even have the heart to help people?

As long as people refuse to help you at all, as long as sentient beings do not provide for you, you will become very angry.

So it's not easy to read the scriptures, you see this text is very easy, when do we start great compassion anytime, anywhere, with the mood of helping all sentient beings?

This is not to ask you to have a thought: "I want to have compassion to help these sentient beings", but if you have a "me", you are wrong, you have to forget yourself, in order to save all sentient beings, and to have great compassion is the Dharma offering.

"To uphold the Dharma, from joy", to practice the Dharma to generate joy, here are all talking about the bodhisattva's four immeasurable minds: compassion, compassion, joy, and giving, which are the emotions that must be cultivated by learning Mahayana bodhisattvas, that is, the sentiments that we must cultivate.

We should really shed tears and feel sad when we read Buddhist scriptures while studying them.

Why? Take Xixin as an example, you are annoyed to see others all day long, and others are annoyed to death when they see you, your face is like a debtor's wrongdoer, you don't have any joy at all, can you still save sentient beings?

Ordinary people are like this, you cultivate slowly! The three great monks are coming again.

Laughing at people is not a joyful heart, joy is not a laugh, it is a joyful heart, a person who really studies Buddhism and cultivates, you look at his expression, the cells on his face are all made people like it when they see it, even if he is scolding and beating people, they are all loving.

How does joy arise? Vimal said to uphold the Dharma.

The question arises, what is the Fa-rectification? Which law is not right? Especially in the era of the end of the Dharma, every teacher and every good knowledge says that they are orthodox, and everyone else is a sideliner.

A few days ago, a fellow practitioner was talking to me about this issue, and he hadn't been to me for a while, and he said that he had recently attended a lot of Dharma meetings of this Dharma master and layman, and he thought he was going to listen to some Dharma, but he only heard that they were criticizing others, but also criticizing me.

And he asked me, how did this happen? I said, "Alas! If so, it's good. ”

Everyone says that they are Fa-rectification, for example, this Vimala Sutra, everyone knows that it is Fa-rectification, so they have to learn the Fa-rectification, and where can they find the Master in the Dharma era?

Our teacher, Shakyamuni Buddha, is here! His scriptures and teachings are all there, and they are all Fa-rectification, so why don't you study them well? Because you can't trust people.

Those of us who study Buddhism in later generations should remember a few certain truths: "according to the scriptures and not according to the theory", all the truths are based on the Buddhist scriptures, and even the "Treatise on the Land of Yogis", "The Theory of Enlightenment", "The Theory of Great Wisdom" and so on are all secondary.

Secondly, "according to wisdom but not according to knowledge", "according to righteousness and not according to righteousness", it is necessary to study the Mahayana scriptures of righteousness.

For example, the "Lengyan Sutra" is a thorough classic, and some of the scriptures that the Buddha says are not righteous, and they are different words for people of different degrees, which are not righteous.

"According to the law, you don't follow people", you often say that my old way is very difficult, and my temper is big, and I can't make sycophants, which is true.

When it comes to the Dharma, no matter how you feel about me, I always maintain the attitude that "I would rather go to hell than give away the Dharma."

This is the so-called four non-following methods, which can also be said to be the four legal methods, otherwise I am afraid of going the wrong way. These four non-dependences will also be mentioned at the end of this scripture, so I will not go into detail first.