In addition to the story, Xie Baoshu also read many Buddhist scriptures.

According to the interpretation method of the fivefold meaning of the Tiantai sect, it is named after the law of people. The "person" is the Bodhisattva of the Great Trend, the one who practices this method, and he has attained the Dharma of "reciting the Buddha's Enlightenment." Chanting the Buddha is to say that chanting the Buddha can be rounded. We sometimes often think that only the old grandfather and grandmother who have no education can recite Buddhism, and intellectuals and those with more dexterous brains go to Zen. In fact, this is not the case, because chanting the Buddha can be fulfilled. Ordinary people, especially those who have some knowledge and learning, are wise and intelligent, and they can't even recite Buddha. If a person can recite the Buddha and use his kung fu deeply, he will naturally be able to achieve perfection. This "chapter" is a general topic, and the preceded by a separate topic. "Chapter" is a chapter, a chapter, because this article is one of the twenty-five round chapters, and it is also a chapter in the "Buddha Peak Lengyan Sutra", so it is called "chapter".

The prince is one of the three saints of the West. After Amitabha Buddha became a Buddha, he supported Amitabha Buddha and promoted the Pure Land until Amitabha Buddha was destroyed. Guanyin Bodhisattva became a Buddha in the Western Elysium, and he also supported Guanyin Bodhisattva and promoted the Pure Land. Guanyin Bodhisattva re-entered and perished, and he succeeded to the throne as a Buddha. Therefore, in the Elysium, in the Ten Dharma Realms, he is called the Prince of the Dharma. The Dharma King is the Buddha. We often say that we want to be a disciple of the Buddha, the disciple of the Buddha is the Prince of the Dharma, and the Bodhisattva of the Great Trend is the disciple of the Buddha, the real disciple. Big, it means that his career and ability are great, and he is big, big, and big. Potential, show his role, clever use of Hengsha. As you know, the Anli of the Western Elysium is the expression of Amitabha's self-nature. Everything in his body, the spirit bird, is able to speak the Dharma, the breeze blows, all the wonderful sounds, and he can recite the Buddha, the Dharma, and the Sangha, because there is such immeasurable merit in his own nature, and the Elysium has such wonderful use. After the Bodhisattva attains this essence, "the body is like an empty and boundless shore", he can use it, and wherever his power goes, it is the wonderful use of Buddha nature, so it is called the potential to the Bodhisattva. Such a bodhisattva is called the prince of the law.

The truth of all of us is very vast and boundless, and there is no boundary, no limit, no concept of time and space, and after breaking the color boundary, we can realize the ontology. The Dharma King Shakyamuni Buddha said, "I am the Dharma King, and I am at ease in the Dharma", and only the Buddha can be at ease with all the Dharma in the world, and can be called the Dharma King. There are two kinds of Buddhas, one is called parent-child, and the other is called Shuzi. Parent-child is also called sister-in-law, that is, the son of his own. The concubine is either a parent, or someone else's family replaces him as a son. After all of us have studied the Dharma, if we have useful work and use in our hearts, if we have attained the true essence and truly seen the Buddha nature, then we can be regarded as parents and children. Those who have not seen the Buddha nature are considered concubines. Parent-child and concubine are also different in terms of rank, saints, fifty-two saint ranks, called parent-child. The virtuous position is the three sages and ten saints mentioned by the Tiantai Sect, that is, the thirty virtuous positions of ten dwellings, ten lines, and ten dedications, which are called concubines, and all of them are relatives and dependents of the Buddha, and they cannot be called Buddhas. If we don't understand our true heart, don't see our true heart, and are still delusional and upside down in the five desires and six dusts, we can't be called Buddhas. At most, we are the relatives of the Buddha, the cousins and cousins of the Buddha, and we are collateral lineage, not the main lineage. Therefore, it is not easy to be a Buddha.

The general trend to the prince of France shows that he is already a saint, at least the first residence of the Yuanjiao. If we put it a little broader, we have a kind of confidence in our self-nature, saying, "Now my self-nature is Buddha-nature, exactly like a Buddha." In this way, our self-nature is revealed, and we absolutely believe that we are exactly the same as a Buddha, that there is no difference, that there is no doubt. But knowing that you still have troubles, and then slowly practicing and slowly solving them, you have such a mind, which is also called the son of the Buddha and the son of the Dharma King. Therefore, Yuanjiao is enlightened from the beginning of the mind, and its position is slightly different from that of other teachings. If you open up and solve the problem, even if you are an ordinary man who has not broken his thoughts, he can also be included in the status of the Buddha. The Bodhisattva has already seen his true heart and Buddha-nature, how did he see the nature and how did he attain this position?

Fifty-two bodhisattvas, i.e., from their seats, bow to the Buddha's feet, and the white Buddha speaks.

"Homogeneous" is the Bodhisattva of the same generation as the Bodhisattva. "Lun" is the meaning of class, "Lun" is synonymous with "class", we talk about "things gather by like, people by groups". "Fifty-two bodhisattvas" does not refer to the fifty-two bodhisattvas, but to the fifty-two bodhisattvas. The general trend to the Bodhisattva's Tonglun is also divided into fifty-two levels. Just like everyone sitting in the hall, some of them have received the five precepts, some have only received the three refuges, and some may not have taken the three refuges yet, so although they are the same kind, their ranks are still different. These fifty-two positions are the Ten Faiths, the Ten Dwellings, the Ten Elements, the Ten Dedications, the Ten Positions, the Equal Enlightenment Positions, and the Wonderful Enlightenment Positions, which are actually Mahayana Buddhism. From the moment you believe that you have a true heart and a Buddha nature, then all your practice starts from within your own heart, not from the superficial, outward behavior, nor from the knowledge of the original. Believing that we can become a Buddha, believing that all sentient beings can become Buddhas, and then every action we do is based on this principle. Going to the temple to burn incense, worship the Buddha, chant sutras, listen to sutras, listen to the Dharma, practice almsgiving, and keep precepts all kinds of merits revolve around this true heart and Buddha nature. From this time onwards, until you see Buddha-nature in a similar way, and finally you attain Buddha-nature, step by step there are fifty-two levels. The twelve scriptures of the Three Tibets taught by Buddha Shakyamuni tell us how to practice, and all of them add up, and they do not leave these fifty-two ranks. These 52 bodhisattvas are all Mahayana bodhisattvas, and they cannot have Hinayana knowledge. Hinayana is to observe that the world is suffering, emptiness, impermanence, and selflessness, and then attain Hinayana nirvana, and after entering emptiness, they do not want to come back to save sentient beings, while these 52 bodhisattvas of Mahayana orthodoxy are all able to practice their own and benefit sentient beings, so that they can be regarded as truly the same kind.

"Get up from sitting down", such a bodhisattva of the same kind, they all sit there and listen to the Buddha Buddha talking about the "Lengyan Sutra", and everyone is very useful. The Buddha asked the audience, "How did you practice and how did you attain enlightenment?" and tell us about your causes. At this time, the Bodhisattvas of the Great Trend and their kind, a total of fifty-two ranks, began to stand up and say to the Buddha. What does this mean? That is, the Pure Land sect, which is a method of reciting the Buddha, can attain any of the realms of all the methods of the Dharma. Therefore, you must not think that chanting Buddha is just an old woman's business in the future. Because many people misunderstand, they think that reciting the Buddha is too easy to recite and too easy to recite, and they think that there is no deep truth in reciting the Buddha. In fact, reciting the Buddha can correspond to the rank of these 52 bodhisattvas, and every time you recite a word of Buddha, it is very deep and very secret. Zen Buddhism and Tantra are not divided into two, they cannot be divided into two, and here he shows it. When they stood up, they came to worship the Buddha's feet very peacefully and joyfully.

The top is with the top of our heads, and the salute is respectful and worshipful. Bow to the Buddha's feet with your head, and your feet are feet, which means that you will go to the lowest place of the Buddha in the most respectful place. Because the feet are the lowest on the human body, I use my highest and the lowest of the Buddha. At the same time, it also shows that our highest state is about to connect with the Buddha, and we are about to connect with the Buddha. Therefore, when prostrating the prostration, the meaning: Buddha, I must learn from you! Start learning from the simplest place, start learning from the most inconspicuous place, so bow to the Buddha's feet. This "Buddha's feet" has two meanings, one is that the Buddha's two feet are the lowest, and the other is that the Buddha's two feet are very noble, which we understand from the text. Actually, bipedal dignity does not mean that two feet are precious. Rather, it refers to the Buddha's abundance of merit and wisdom. Therefore, this "foot" is a polysemous word, which can be understood as "foot", and can be understood when we are "satisfied". The Buddha is merit and wisdom. Therefore, when you worship the Buddha in the future, you must know that the two hands spread out to receive the Buddha's two feet, not just the Buddha's feet, but the merit and wisdom of the Buddha. At the same time, it also tells us the principle of cultivation, which is to cultivate both merit and wisdom. Wisdom is cultivated from the heart, and merit is cultivated from deeds, which is called the unity of the outside and the inside. What you do on the outside cannot be separated from what you think in your heart. All of their fifty-two bodhisattvas are capable of doing this. To the Buddha's merits and wisdom, very and sincerely. Therefore, they have to bow to the Buddha's feet.

"Prostrating the Buddha's feet" and "getting up from sitting" are their karma. The "fifty-two bodhisattvas" are their karma, that is, the fifty-two realms that they have attained in their hearts. The following "and the white Buddha words", this is their oral karma. Therefore, those who study the Dharma listen to the scriptures and listen to the Dharma and the Buddha's three karmas of body, mouth, and mind are completely corresponding. The ancients said, "What is said is what is done, and what is done is what is said." What you say should be the same as what you do. What you do should be consistent with what you say. What you think should be consistent with what you say and do, so that the three karmas of body, mouth, and mind can correspond. After these bodhisattvas responded with their bodies, mouths, and minds, the bodhisattvas replied to the Buddha that they had attained enlightenment on their own.

The following is the authentic part, which is the content of the official recitation of the Buddha.

I recall the past, the Ganges River sand tribulation, there was a Buddha born, and the name is immeasurable. Twelve such as come, one after another. Its last Buddha, the name is beyond the sun and moonlight.

The Bodhisattva said, "I remember the past before the Ganges sands. The past is the past, the past. The Ganges River is one of the largest rivers in India, and there are two rivers in India: the Indus and the Ganges, the two largest rivers. The sediment in the Ganges River is the finest, and the Ganges sand is used as a metaphor for the quantity, and the sand is the finest, and the river is the largest, which shows how much sediment is in the river. Therefore, Buddhist scriptures often say that the Ganges sand number this calamity. Tribulation is a concept of time. There are 60 numbers in India, of which the 53rd is the monk, and the monk's robbery is a metaphor for the length of time. The Ganges sand tribulation is also a long manifestation of time, there are major tribulations, medium tribulations, and small tribulations, so long before the Ganges sand tribulation, that is, before the Ganges sand tribulation, there were Buddhas who appeared in our world.

The name of this Buddha is Immeasurable Light. Immeasurable light, we know, Amitabha Buddha translated into Chinese is the meaning of immeasurable light. Immeasurable light, light is wisdom. If we don't have light, we won't have wisdom, if we have light, if we have light, we won't have pain, if we don't have darkness, if we don't have darkness, if we don't have pain, we won't understand the truth of life. So, getting rid of disturbing suffering, that's the root of our Dharma.

The Bodhisattva said that at that time, there was a Buddha of immeasurable light who appeared in the world, and it was "twelve such as coming, one after another". Twelve Buddhas appear in the world in one eon, and the name of the last Buddha is called Super Sun and Moonlight. In Buddhism, the sun and the moon are expressions of wisdom and compassion, because we all see that the sun comes out during the day, and the sun has light and heat, and then it can shine on all things and the earth. As for the moon, it appears in the dark night, and in the dark night it means to give coolness in pain and trouble. So, those of us who study the Dharma need to know that you have to be not only wise, but also compassionate. If you don't have compassion, then we have only daylight and no moonlight. Therefore, at this time, the supersun and moonlight are such a Buddha who transcends the wisdom and compassion of the world, and he just teaches the general trend to the Bodhisattva to recite the Buddha's samadhi.

"Chanting the Buddha Samadhi", we all see, the general trend is that the Bodhisattva cultivates the "Chanting Buddha Yuantong Chapter", he is cultivating this Chanting Buddha Samadhi to get the Yuantong, and we all should also uphold such a mentality. If you want to practice the Pure Land sect in this life and gain benefits, you must enable yourself to attain the samadhi of reciting the Buddha. Master Lushan Huiyuan joined an association to recite the Buddha, and one hundred and twenty-three people have attained the recitation of the Buddha's samadhi, which is very rare and rare in the history of Chinese Buddhism. What kind of state is the recitation of the Buddha's samadhi? Let's first read the following parable of the Bodhisattva of the Great Trend, who tells us how to cultivate and attain this kind of recitation of the Buddha's samadhi. In fact, the word "samadhi" translates into our Chinese to mean positive determination and positive acceptance. Not only is it right and fixed there, but it is also the right feeling. And we ordinary people, when we study Zen Buddhism, often say that we do not accept it, we do not accept it, we do not accept it, we do not accept it, we do not accept it, we do not accept it, we do not accept it, we do not accept Then this positive acceptance is not subject to all suffering. Positive determination is the concentration of no exit and no entry, not Hinayana determination. Hinayana has four meditations and eight determinations, and the practice of the four meditations and eight determinations can enter the meditation and can go out of the meditation. But the concentration of Mahayana Zen Buddhism, it is that there is no entry into the concentration, and there is no out of the concentration. There is a sentence in the sutra that says that Guanyin Bodhisattva "Putuo Luojia is always in meditation, and he goes to catch up with the fate", you see he has been there all the time, but he can go to catch up with the fate, he runs around to save all sentient beings, it seems to be very unstable, and he has to save senders everywhere. However, he is always in the meditation. That's why it's called no going out and no going in, and he's always been like this. Samadhi, then, is this kind of positive concentration that is not subject to everything, and it is called positive concentration.

How does the Buddha of the Moonlight teach the Bodhisattva to "recite the Buddha's samadhi"?

For example, there are people, one is dedicated to remembering,

One person forgets, if it is two people, if it is not met, or see it not, two people remember each other, two memories are deep, if it is, even, from birth to life, the same as the shadow, not different.

This is a metaphor. For example, if there are two people, one person thinks about the other person, remembering and worrying. Memory, in fact, is concern, we talk about the same as memory, memory is a thing of the past, this "one for memory" actually refers to concern. Concern is not about the past, just about the present when you are concerned about a certain person, that kind of care. But I didn't tell it, but I always felt that there was something hanging there in my heart, so I said that it was a memory. The other one he didn't care about, he forgot about it all. If these two people see or don't meet, "if they don't meet, or they don't see each other", if they see or don't meet, if they can meet, the previous one is talking about "one person remembers, one person forgets", one of these two people forgets, and the other misses him. The second situation is that both people are worried, seeing or not seeing, touching or not touching, being together or not together, he is always worried about him in his heart. If two people are concerned at the same time, the second memory is deep, the degree of concern is getting deeper and deeper, and they have not forgotten it all the time, just like the phrase in the previous pop song "never need to remember, never forget", no need to think about it again, but never forget, that's it. All the time transcends all time, all the time goes deep into the bone marrow, through the brain, through the outside, the whole body and mind are integrated into each other, and the two people remember each other in this way.

"If it is, from birth to birth, it is the same as the shadow, not the same." We often describe these two people as very nice and inseparable. Inseparable, that is, our body is under the sun, we see our shadow, where you go, the shadow will follow, then this inseparability refers to the same body, the same body. Because the form is your own form, and that shadow is also your shadow, so being inseparable means being one with you, attaining oneness. If you can attain the sameness, then "not behaving differently", "being obedient" is violating, "different" is different, not being different, not disobeying you, and there will be no difference. Because your form is your form, if you stand under the sun, you are a figure, and if you see that your shadow is a dog's shadow, then you will be in trouble. Therefore, "not being different" is your shadow, in fact, it is you. If we describe what we do now, we mean that when we study Buddhism, do we think about the Buddha in our hearts? Are we doing Buddha things? If we do Buddha things, you are practicing and you are reciting Buddha, then your thoughts and actions are "not different" from you. If you are a monk, you are not doing the things of a monk, you are a layman, you are a layman, you come to the temple and do not respect the Three Jewels, you are not doing the things of a layman. Just like when we see our own shadow but the shadow of a dog, then we are in trouble, and this is called "perverse". If you can be the same on the outside, it will be "not different".

The main point here is that there is nothing wrong with the view that these two people remember each other, and if we use physical nature, after we have attained the ontology, we see our true true essence, and the true true essence is not different from our illusory aggregate body. There is a big distance between our delusions and our bodies and minds, because we can't see our true hearts, and you just grasp this shadow and then you play around with it. If you see this sincerity, you are still very accustomed to it, and you are still obedient. If you keep working hard, when "the two memories are deep, the same as the shadow", then your kung fu is complete. Once the kung fu is completed, it will not be different, and all your actions will be attributed to the true essence, and will be attributed to the true nature without dwelling. Then in this way, Kung Fu can get home. So, he used this analogy.

Later, who are these two people?

If the ten directions come, pity all sentient beings, such as a mother remembering the son, if the son escapes, although what is the memory? If the son remembers the mother, such as the mother remembers the time, the mother and the child are born and do not contradict each other.

The Bodhisattva tells us that everything in the ten directions is as it comes, and he has always had compassion for sentient beings since he attained enlightenment. The four dimensions of the southeast, the northwest, and the top and bottom are called the ten directions, and the ten directions are not referring to an Amitabha Buddha or a Shakyamuni Buddha, but to all the Buddhas in all spaces. Mercy means mercy and love. To read is to never forget. In his whole body, mouth, mind, body, mind, and mind, there are only living beings. So, let's not think that after becoming a Buddha, that is to say, when some people are in trouble in their lives, they want to run away. He said that I should hurry up and recite the Buddha and practice, and escape to Elysium, and I will never meet you again, and there will be no more enemies. Actually, you are wrong, after you go to Elysium, after you become a Buddha, you have to come back to save them, and after you become a Buddha, if you don't want to save them, you will not become a Buddha. These ten directions have a common characteristic, that is, they have compassion for sentient beings. That's what the Buddha intended, what he did, and he should do it, and he had this merit. Sentient beings, that is, we have many lives and deaths gathered together, that is, all of us.

Then, the Buddha remembers us like a mother remembers her son, and we are all Buddha's sons. We have no part in this Buddha's parents and concubines, but we are just relatives of the Buddha. But in fact, we have a share in the other "son", which is the son of the Buddha - the disciple of the Buddha. If everyone takes refuge in Buddhism, they are all disciples of the Buddha, and if they learn from the Buddha, they are the disciples of the Buddha. Why do we say that we are the sons of a Buddha? Our own true heart and Buddha nature have never changed or changed since ancient times, and the boundless wisdom and virtue that we possess and the treasure house of our true life are all in our possession and are all there now. However, the key was lost by itself, and the door of this treasure house was locked by itself, and he was always walking around the outside of the treasure house. The Lotus Sutra says, "The poor are the same." "Your family has a lot of wealth, but you go out to be a beggar and ask for food, why? In our hearts, we don't have all the interference of color, sound, fragrance, taste, touch, and law, but we all pursue color, sound, fragrance, taste, touch, and law every day. So, in such a situation, we ourselves are our own Buddhas, and our own nature is also Buddhas. He has seen this, and he can teach us to open this treasure house of ours. Therefore, all sentient beings are Buddhas.

When a Buddha remembers us and remembers us, he is like a mother remembers her own son. "If the son escapes", escape, that is, if the son runs far away and has no news. "Escape" is not the same as "passing", "escape" means to escape, and there is also a message. For example, after all of us study Buddhism, you know that there is a Western Elysium that is easy to walk, and when I die, I must be reborn in the Western Elysium. This faith has come up in a lifetime, and you have already sent good faith to Elysium, and you have already sent faith to Amitabha Buddha. Therefore, when all of us set out to live in the Western Elysium, once you believe that there is Elysium, once you make a wish to die, there will be a lotus flower in the Seven Treasure Pools and the Eight Merit Waters of the Western Elysium, and that lotus flower will be born immediately. After being born, Amitabha Buddha in this blissful world had faith: "Look, my son is coming back! He has already given me a signal." "The better you recite the Buddha, the better this lotus flower will bloom. If you have a clear mind--- "the flower blooms and the Buddha realizes no life", this lotus flower has bloomed. As soon as the lotus flower of the Western Elysium blooms, you will see nature here. So when you are dying, Amitabha Buddha will take this lotus flower and pick you up, and when you go there, he will naturally be above the middle and upper middle and above and above the nine lotus lotus. If we don't use enough effort, that lotus bud, it hasn't opened yet. If it is not opened, the lowest person will go to the Western Elysium, and he will stay in this lotus bud for twelve eons. You see, it will take twelve eons to stay, and it will take a long time for the lotus flower to bloom. "When the flower blooms, the Buddha realizes no life", this "flower blooms" means that we see our true heart Buddha nature and see our true heart. That's why your flower is blooming. Therefore, this Pure Land method is very high and great, and it is here. When we flee by ourselves, even though we are in Suva, but you can recite the Buddha with all your heart, make a vow to become a Buddha, and vow to save sentient beings, this is all a signal to Amitabha Buddha, and to send good faith to our ten directions and our mother, then there is hope when you go home.

The "passing" of "fleeing" means that there is no news, and "passing" means passing away, and he can no longer be heard from. There are two kinds of people who have fled: one is that we are still ordinary people, who have practiced hard here and know how to return, and the other kind of people are people who do not know how to return, who are lost, and who do not know how to return, and there are many such people. Although some people believe in the Dharma, or have a good impression of Buddhism, they don't know how to really have faith in the Pure Land, and they don't know how to live and die in their own lives. If you can have faith that you can flee far away, then we have a chance to return. This person who has both "escape" and "death" has a sentence in the back that says, "Although I remember what is", it is extremely sad. This kind of compassion that the Bodhisattva of the Great Trend tells us is that the ten directions all come to read us, just like a mother remembers her son. If this son escapes and doesn't even hear from you, and he doesn't want to hear from you yet, then what's the use of this mother remembering him and thinking about him again? Even if she remembers him, even though she cares about him, what's the use? We sometimes think, "We are so compassionate, why didn't the Buddha take us there?" That Buddha has been guiding us, but none of us feel it. It's like the power has been turned on, but we never turn on the switch, and the light never comes on. We see that in society, many people use worldly wisdom and worldly wisdom to do some learning, criticize Buddhism, and do not understand the content of Buddhism. Some people are forced by life to see only the reality - in the decades of life, even in the years and days of some economic and material comforts, they forget the real priceless treasures in their hearts. This is what ---is the use of living in the temple every day and going to the temple every day to worship the Buddha?

In the second case, it is said that "if the son remembers the mother". If this son, he begins to remember his mother, that is, although he is fleeing outside, he hopes to write a letter to his parents and family, so that his family knows where he is now, and now he is very homesick, and there is such an idea--- "If the son remembers the mother", "like the mother remembers the son". At first, "remembering" was very inefficient, and we sometimes said, "I really want to practice now." In fact, in the course of a day, if you look at how many of your 24 hours are really thinking about the Buddha, about the practice, and about life and death? How many times are you really reciting the Buddha? Very little! I'm afraid some people will say that there is such a metaphor in the "Great Treatise" that says that when the life expectancy of a human being is 60 years old, you feel that you are working hard every day, and the maximum cumulative time will not exceed five years. One twelfth will not be exceeded, and it is still very sophisticated. In this way, if all of us study Buddhism, if we encounter the Dharma very late, we will have very little time in the day and in our lifetime to really work hard. So, if you don't have a lot of time to work and you can't make a film, then you won't be able to fully understand the Buddha's original intention. In the Buddhist scriptures, the Dharma tells us that "the compassion of the true Buddha lies".

If we can remember it like a Buddha – all the time. In other words, your kung fu has become a film, you chant the Buddha until your mind is not confused, you participate in Zen and participate in kung fu into a film, at this time, he is "like a mother remembers the time", when the mother recalls her son, she has been uninterrupted in time. And what about the son, if he could remember it like his mother. "Mother and child are born", this "calendar" is a clear calendar. It is clear that the son has always thought about his mother, and the mother has always thought about his son, and there has never been the slightest interruption, such a metaphor. "Not far from each other", because in his heart, there is no disobedience. Then, when there is no disobedience in the heart, his behavior will not be too far, and he will get closer and closer. All of us, if the body is together every day, but you think differently in your heart, you are also far away. Therefore, the Buddha said in the Buddhist scriptures: Buddha disciples are with the Buddha every day, if they do not hold the Buddha's precepts, do not keep the precepts, do not recite the Buddha, do not practice, do not practice the precepts, concentration, and wisdom, this person is "thousands of miles away from the Buddha." Although you stay in the temple every day, you are thousands of miles away from the Buddha. If a disciple goes to the Buddha for 100,000 miles, he can know in his heart that he will keep the precepts and know how to work hard, and he will never leave the Buddha. We people in the world see it this way. Some people say that the closest people together are their own family. What is the family often called? The body is together, the mood is not together, the appearance is separated - on the surface, they are together, and the spiritual world is completely separated. In this case, it is not this kind of "not contradictory". Only when mother and son remember each other, the two people are equal, so that they are not far from each other.

If the hearts of all beings,

Remembering the Buddha and reciting the Buddha, when you come now, you will definitely see the Buddha, not far from the Buddha, not pretending to be convenient, and you will be complacent.

This is the main point in the "Yuantong Chapter". The reason why the Bodhisattva was able to take all six roots, purify thoughts one after another, attain samadhi, and attain the recitation of Buddha Samadhi in the end is because of such a method of hard work. "If the mind of all sentient beings", sentient beings are all of us. This "heart" does not refer to sincerity, but to the delusional mind of all of us. This delusional mind in front of us now has a lot of delusions every day, isn't it? If you can remember the Buddha and recite the Buddha, this is a method of reciting the Buddha, and this recitation of the Buddha is different from the ordinary recitation of the Buddha. The voice of the mouth is very loud, very loud, and the heart is running around. Then, the main point of reciting the Buddha is to remember the Buddha and recite the Buddha. He doesn't just say it with his mouth, but he thinks it with his mind.

Today, we are going to talk about this great trend of reciting the Dharma, and his round method lies in these four words. This "memory" has been talked about a lot earlier, "like a mother remembers the son", "like a son remembers the mother", then the "memory" of the mother remembers the son, the son remembers the mother, what did I just explain? It is the meaning of concern. For example, we all worry about a certain person in our hearts, when we are young, we will worry about each other when we fall in love, and when we are old, we will worry about our sons and grandchildren. It's not that you call his name all day long, it's not that you look at his image every day, it's that you don't think about it at all, you don't think about him at all, you don't think about him what his name is, where he lives, you don't take out his portrait, you don't look at him every day, you don't have it. But when you do anything, whether you walk, eat, sleep, you always know that you have someone in your heart. That person, if you ask who you are, you can say it right away, and it is he who you care about. But if you don't ask it, you still think and do something else. If you think about other issues and don't delay you in thinking about things, that's the real concern. If there is a concern for someone, then this practice and this recitation of the Dharma will be very easy to correspond. If you haven't cared about anyone, I'm afraid you won't be able to understand this. I believe that we do not care about anyone. When children are very young, just like when we go to school, we are very concerned about our family and mother, and this is also a kind of concern. So, you find that feeling of concern.

If we have a certain amount of concentration, what exactly does he do with this kind of reciting the Buddha? For example, we use the four methods of reciting the Buddha---- holding the name of the Buddha, visualizing, visualizing, and finally reciting the Buddha in reality. Holding the name of the Buddha, we have a habit, "Amitabha", "Amitabha", and pronounce that word clearly. He also printed out the six words "Nam no Amitabha" and pasted them on the wall. As soon as we see this word, "Amitabha", say a word. Then, we put out this image of Amitabha Buddha and worship him respectfully. If you look like reciting Amitabha, you are contemplating and reciting the Buddha; if you see this word and read this sound, you are all contemplating and reciting the Buddha; but what are the characteristics of this reminiscence of the Buddha and reciting the Buddha? The most crucial and important characteristic is that there is no such thing as "Nam no Amitabha," nor is there the sound of the six words "Nam no Amitabha," let alone the image of "Amitabha." We can make it so simple and convenient: if you go back and face a Buddha statue in this room, if there is no Buddha statue, then you can face west. Then you worship there. When you bow down, you bow down and stand up, and you see that you don't have any delusions, not a single thought, and you are clear. However, if you are asked, "What are you doing?" you will immediately say, "I am worshipping Amitabha." However, when worshipping, the four words "Amitabha" are not pronounced, there is no sound, and there is no word "Amitabha", and don't think in my head that I am worshipping a certain image of Amitabha, and there is no image, so in other words, after you find the feeling that you used to care about people, you will be concerned about Amitabha.

If you have really done it, you can do it, and you can only worry about Amitabha Buddha in your heart. So why don't we know about Amitabha Buddha now? Because in this world, we have a lot of things to worry about. "Love is not heavy, it is not born, and if you don't think about it, you won't return to bliss. "When you want to be truly useful, you focus only on Amitabha. However, everyone must remember: if you are concerned about Amitabha, you should not worry about any word, and you should not worry about any image, there is no image and no word. There is a time when you are like in the front, you are also very clear, just concerned about Amitabha. Any kind of image, whether it is an image of Amitabha Buddha or a statue of Amitabha Buddha now, I don't need to reject it. In the beginning, you can not look at the image, but in the end, when you see the image, you know in your heart that there is no image, only Amitabha. Only Amitabha Buddha - there is no such sentence yet, and this sentence has not been dropped. So like this, I have always been worried in my heart.

"Remembering the Buddha and reciting the Buddha, when you come now, you will definitely see the Buddha, go to the Buddha not far away, not pretend to be convenient, and be self-satisfied."

The phrases "before" and "now" refer to the fact that you can see the Buddha now and in the future, and you must see the Buddha, and it is impossible not to see the Buddha. Definitely, absolutely. There is not the slightest saying that it is possible to see the Buddha, nor can it be said that it is possible to meet the Buddha, but it is certain to see the Buddha, and it is categorical. So, we have to be able to feel the heart. I often have this method: Some people feel that they are stupid, that things are not easy to handle, that they are very troubled, and that there is no way to solve them, and they call and ask Master what to do? I just say, "Amitabha, Amitabha, Amitabha," and he also recites "Amitabha, Amitabha, Amitabha," and when he reads it, he tells him, "Can you put this mind that you are reciting Buddha now into Amitabha's heart?" and he said, "Yes." Well, as long as he says yes, then his problem is solved. As long as the mind is put into the heart of Amitabha Buddha, all the suffering in our world will be solved at the moment.

So, it's still a way to remember. If we learn this kind of hard work, it will be especially important for those of us who are busy with work right now. If you only have half an hour of time in the day, and you sit down or worship the Buddha there, it's with this kind of non-attachment to any appearance, without attachment to any name, and then you experience it very clearly. You can be concerned now, and while listening to me, your heart will know, "Oh, there is an Amitabha." It's relaxing at this time, and I'm not tired at all. When we recite the Buddha, sometimes our mouths are dry, we recite very hard, and we are still delusional after reciting for a long time, and we can't get it. You are worried about Amitabha Buddha in your heart now, when you are worried about Amitabha Buddha in your heart, it doesn't matter if you have a lot of delusions in your heart, you still feel that you are worried about Amitabha Buddha in your heart. This kung fu should be a little deeper, if you move your hands and arms at the beginning, or if you say two words, it will not affect you at this time. When you take the car, you feel so comfortable, your heart is already concerned about Amitabha, there is no one in this world to worry about, there is no more things to worry about, there are no more troubles and pains to worry about. There are no troubles and pains, no personnel disputes, and this moment is clear and clear, who is not a Buddha? Therefore, you can see a Buddha right now. We can see the Buddha now, and this is the attainment of decency, the seeing of the Buddha's essence, and the use of it. What is "come to see the Buddha"? Of course, see the Buddha. If you use this method of remembering the Buddha and reciting the Buddha, you have been remembering the Buddha and reciting the Buddha, you have been practicing the six ten thousand actions, practicing the good karma of the world, helping sentient beings, promoting the Dharma, and supporting the Three Jewels. Therefore, we will definitely be able to see the Buddha now and in the future, and it is not false at all. When you see this Buddha, we know that he is "not far from the Buddha." This sentence "not far from the Buddha" is very good, that is, it tells us that now that you have seen the Buddha, you have not yet discovered that you are the Buddha, and you still have the "Buddha" and the distance. It's not far away, though, you've already seen this ontology. In other words, when you have nothing to worry about in the present moment, you know, "Oh, this perception is the essence of the Buddha," and suddenly grasp the skill of remembering the Buddha and reciting the Buddha and use it. When you use it, you haven't noticed that when you don't remember, you can't think, you don't have thoughts, you don't have worries – even this concern is gone, and then you can truly attain the Buddha's essence. To attain the Buddha's essence is actually to realize one's own essence and to see one's true Buddha-nature.

Therefore, when it is said that "it is not far to go to the Buddha", it tells us that the method of remembering the Buddha and reciting the Buddha is a convenient way to get started. It's not the insight that has been attained, it's not the solemnity of retribution, it's the solemnity of fruition, it's where you are working hard now. It's that you put your heart on the Buddha, on this Amitabha Buddha, that's it. At that time, he was reciting the Buddha, but in fact he didn't recite Amitabha, he was just reciting a Buddha at that time, what kind of Buddha was he reciting? At that time, this supersun and moonlight only told him about this samadhi of reciting the Buddha. Therefore, he has always been concerned in his heart: only the Buddha can be concerned. Therefore, after having this introduction, the method of remembering the Buddha and reciting the Buddha is not only the method of entry, but also the method of ultimate blessing and cultivation.

Therefore, it is said later: "No fake convenience". "Convenience" means methods and means, and "fake" means borrowing, relying on, and pretending to borrow. "No fake convenience", that is, there is no need to resort to other methods. Have you mastered the previous method of remembering the Buddha and reciting the Buddha? It is not pretending to be convenient, and it does not use any method. We don't need to rely on saying "Amitabha, Amitabha", we don't need to rely on the name, we say Amitabha, I don't need to go to worship the Buddha without the help, I don't need to read the name, I don't have to think that I have to move the image of Amitabha Buddha, it doesn't mean that I have to go to worship, he doesn't use any method. In other words, this remembrance of the Buddha is a very good method. It itself, when you can remember it, corresponds to the Buddha in the present.

Isn't it very easy for you to recall and recite the Buddha and recite it in your heart? In the past, we always felt that it took several hours to meditate, how many times to worship the Buddha, and how many volumes to recite sutras, as if it was only practice. And now this Dharma Master has told us that there is no need to remember the Buddha and recite the Buddha, as long as you are concerned in your heart, you are concerned about this Amitabha Buddha. You have to know that the real concern is not fake, it doesn't mean that I'm worried about it now, and then I'm worried about something else - then you still haven't mastered this method. Once you have mastered this method, you will know your life. So he uses this "memory", and I use this concern as a metaphor. If we are people who have experience in care, they know that eating, walking, dressing, doing things, everything is inseparable from care.

If you are still concerned about the desires and dusts of the world, you still have not really made a wish to be reborn in Elysium. To put it simply, you still haven't made a vow to see the Buddha now, and you haven't made a vow to see the Buddha now. If you vow to see the Buddha now, you can let go of all this at home and in our world now, and you don't have to worry about it. If you don't worry about it and let it go, it's not that you don't go home every day, it's not that you don't work when you go home. If you don't work when you go home, it's time for you to do it again. You are not pretending to be convenient, there are no traces, there are no traces of cultivation. If a layman learns this method, I think it will make people very happy everywhere, and your family members will see, "Hey, this person is so good at cultivating concentration, he doesn't show any appearance," and you won't delay anything.

Therefore: "No pretense of convenience, self-satisfaction". This "self-satisfied heart" is to tell us the method of remembering the Buddha and reciting the Buddha, although it is "not far to the Buddha", then there is still a distance, when you use it at the beginning, take your time, this method has been used, without the help of other methods, you can naturally see the mind. Zen Buddhism's discourse and doubts are very painful, but the subtlety of Pure Land Buddhism is that you can remember the Buddha and recite the Buddha, and if you can do this, then you are very relaxed and comfortable, very comfortable, and there is no pressure at all. If you feel a little bit of pressure, then you don't worry about Amitabha, you're worried about that pressure, you're worried about something else. So, when you are concerned about the Buddha in your heart, you see, your heart is very peaceful, very peaceful. This is a way to get started with chanting Buddha.

"Self-satisfaction and openness" is actually to attain the samadhi of reciting the Buddha and attain righteous concentration. If you can use the method of remembering the Buddha and reciting the Buddha now, and you can use it at the beginning, then you have already formed a concentration right now, and this concentration is not ordinary. Because of the general concentration, we say that what we have trained through meditation is that we are too heavy, too powerful, too much concerned about the world of samsara. And when you turn your mind around and become a Buddha, you can remember the Buddha and recite the Buddha, this is the power that we are born with, and we will be able to preach the Dharma and help sentient beings to speak the Buddha. You see, with the power of reincarnation here, you can return to the original mind of Amitabha Buddha, which is one of the main points of the Bodhisattva's recitation of the Buddha.

(End of chapter)

Still looking for "sharpening knives" for free?

Baidu direct search: "easy" is very simple!

( = )