To be a human being is to be honest, to do your best, to help as much as you can, that's all, I dare not say that I will save sentient beings.

I have many apprentices, which one of them has been saved by me? It is really "the desire to save all sentient beings, but to be saved by sentient beings".

Buddhas and Bodhisattvas are not afraid of life and death, and Mahayana Bodhisattvas should be both sad and wise.

You just know that letting go of all fates, that is negative, to actively enter the world to save people, "wisdom does not live in the three haves, sorrow does not enter Nirvana", is the Bodhisattva path, so the Bodhisattva is also a person who seeks troubles on his own, which requires great courage and great forbearance.

"Hearing the Buddha is immeasurable, and the will is tireless." As I said earlier, those who study the Pure Land must pay attention to the 48 great vows made by Amitabha Buddha, just knowing that reciting the Buddha is an act of dependence, as if reciting the Buddha, the Buddha will come to save you.

This is also the psychology of greed, if I am a Buddha and don't come to save you, you are too useless.

If you can learn the power of Amitabha Buddha's 48 vows, then of course you will pass away.

Even so, ordinary people are reluctant to study Amitabha's vows, and they think that reciting Amitabha Buddha is the work of fools and fools, and as a result, they have achieved nothing.

I'm impatient when I meet such people, either you can recite the Buddha honestly, or you can work hard to study, and if you can do anything, you can succeed.

"With the sword of wisdom, break the thief of troubles. Out of the netherworld to enter, load all sentient beings, and forever liberate. "Mahayana bodhisattva behavior is the achievement of wisdom, not superstitious worship, which is only the food for cultivating wisdom.

Orthodoxy and superstition are sometimes not easy to distinguish, superstition has a broad sense and a narrow sense, and believing in everything that is not thorough is superstition in a broad sense; Whether it is religious or WTO learning, if you believe it without a thorough understanding, it is superstition.

Superstition in the narrow sense is the blind worship of a certain kind of god and a certain kind of master. The so-called right faith is to understand everything thoroughly and truly become enlightened.

Cultivation is the wisdom of seeking true faith, and this great wisdom is like a sword that can cut off all afflictions and all confusions.

The biggest trouble of people is the question of life and death, how does life come and go? Is there a past life or an afterlife? Troubles are not pain, they bother you.

The Mahayana bodhisattva's practice is to "use the sword of wisdom to break through the troubles and thieves", and the order of practice is "to enter the netherworld, to bear the burden of sentient beings, and to liberate them forever".

"Out of the Netherworld and into the Netherworld" contains a lot of Buddhist things. Yin is receiving, thinking, acting, knowing, etc. I repeat that our physical bodies are made up of these four combinations. It encompasses a variety of feelings, such as warmth and coldness, joy, anger, sorrow, and happiness.

Think is thought. Walking is the kinetic energy of life, for example, we can't arbitrarily stop the blood circulation, we can't let the earth turn upside down.

If it sounds good, it is kinetic energy, and if it doesn't sound good, it is karma, and karma is the manifestation of yin. And the root of everything lies in the role of recognizing yin and mind.

It's very difficult to get out of the five yin, and it's very difficult to get rid of the sensations of the body alone. When you get sick, you have a fever, you cough, it's all yin, you don't want to cough, it doesn't listen to you, you can't stop this momentum.

A true cultivator, with a sword of wisdom, can break through the troubles and thieves, and he can jump out of the five yin.

The so-called 12 entries in Buddhism are the 12 roots of dust. The external factors are color, sound, fragrance, taste, touch, and dharma, which are the six dusts, which enter our body and mind through the six roots of eyes, ears, nose, tongue, body, and mind, and together they are the twelve dusts.

The so-called eighteen worlds are the six roots mentioned above that are opposite to the six dusts, giving rise to the six consciousnesses, each with a boundary, so the three and six together have a total of eighteen, which is called the eighteen worlds, as mentioned earlier.

A true cultivator, with a sword of wisdom to break through the troubled thief, can not only jump out of the five yin, but also jump out of the twelve and eighteen realms. That's what really happens. Only after this achievement can we have the courage and determination to shoulder the burden of relieving all sentient beings, and can we solve the troubles and pains of sentient beings.