Xie Baoshu already knew a lot about cultivation, and after listening to the two of them, he had a new harvest.

Especially the senior monk, he was afraid that Xie Baoshu would be implicated in the Buddha because of the matter of Veda Bodhisattva, and instilled a lot of Buddhist principles in Xie Baoshu.

Altar Jingyun: Human nature is pure, from delusion, covering the truth, but there is no delusion, and the sex is pure. Practicing and cultivating the mind, if the mind is free of delusions, it can clear the mind and see the nature, so the Huayan Sutra says: "If a person wants to know the realm of the Buddha, he should purify his mind as a void, stay away from delusions and all kinds of takes, so that there is no obstacle to what the heart desires." ”

Nirvana Sutra: "All sentient beings have Buddha nature, and they are not aware of their troubles, so they should practice diligently to stop their afflictions." ”

Although there are countless disturbing thoughts, they can be summed up as greed, ignorance, and ignorance, which are represented by the three black dots in the picture. Because of the three poisons that hinder us from becoming Buddhas, practitioners should "practice the precepts diligently and fix wisdom, and extinguish greed and ignorance." ”

However, all troubles are caused by greed, ignorance, and ignorance, and where do these three poisons come from?

Huayan Sutra: "All sentient beings have the wisdom and virtue of the same, but they cannot attain it with delusion and attachment. Therefore, the three poisons are produced by delusion and attachment.

What is ignorance? The Mahayana theory of belief says that ignorance is ignorance, and ignorance is ignorance. According to the 12 karmas, the cycle of birth and death of sentient beings is all caused by ignorance, so "ignorance" should be turned into "clarity". And how to turn?

Nirvana Sutra: "If you are in harmony with all your afflictions, you are called ignorance." If it is with all the good dharma, the name is clear. Therefore, those who practice should follow the guidance of Buddhism: "Do not do all evil, practice all good, and purify one's mind, which is all Buddhism." ”

Good thoughts and evil thoughts are all delusions, and these thoughts are separated and treated according to their own delusions.

Distinguish between good and evil, good and evil, good and bad, good and evil, good and bad, good and bad, good and bad, untimely life, beauty and ugliness, rich and poor, noble and low, wise and foolish, victory and defeat, strength and weakness, size and quantity, etc. Therefore, in the face of the realm, there is a trade-off in the heart, and liking is to generate greed, and to cling to possession;

Hate is the desire to abandon and stay away, and the desire to be greedy is the manifestation of stupidity. Therefore, he is often uneven and dissatisfied in the center of life, so he cannot live with a normal heart.

Because of the discriminating mind, it produces the treatment of people and me, and even oppositions and confrontations, such as the self-appearance, the appearance of people, the appearance of sentient beings, and the appearance of the long-lived in the Diamond Sutra, which derives the struggle between people, the struggle between families, and the victory between countries, so the disputes between human beings will never stop.

Because sentient beings do not understand the truth of "the reality of all dharmas and the voidness of dependent origination," they face the world and their own lives with their own ignorant thoughts, opinions, and practices. So how can this notion be corrected?

There is a cloud in the altar scripture: "In all the Dharma, if you don't give up, you will see the nature and become a Buddha." ”

If you can comprehend the emptiness of the Dharma, you will naturally not have delusions, your mind will not make any choices, and your thoughts will not be greedy, then you will be born equal and empty, and you will live your life with a normal mind, treat others with an equal mind, and always maintain a calm state in your heart.

Sentient beings must have thoughts, and thoughts are just thoughts, and the thoughts of the past, the present, and the after, and the thoughts are unattainable after the continuum, so the Diamond Sutra says: "The heart cannot be obtained in the past, the mind cannot be obtained in the present, and the mind cannot be obtained in the future."

Get. "Don't be troubled by all kinds of delusions, but be aware of this.

Nirvana Sutra: "The impermanence of all actions is the law of birth and destruction." Not only the thought is so, but everything in the world does not deviate from this law. Let's take the aggregates to observe:

Physically, when you are uncomfortable, you observe the occurrence of suffering, and as long as you look at it, the feeling of suffering will disappear, and when the feeling of suffering disappears, the feeling of comfort will arise, but as long as you continue to look at it, the feeling of happiness will disappear.

When the feeling of happiness disappears, the feeling of unbitterness arises, and when you look at it again, the feeling of unbitterness disappears, and when the feeling of unbitterness disappears, the feeling of bitterness arises again. These are the aggregates of color, which are impermanent, born and destroyed, and changeable.

In terms of feelings, when we are unhappy, we observe the occurrence of suffering, and as long as we look at it, the feeling of suffering will disappear, and when the feeling of suffering disappears, the feeling of happiness will arise, but as long as we continue to observe it, the feeling of happiness will disappear.

When the feeling of happiness disappears, the feeling of unbitterness arises, and when you look at it again, the feeling of unbitterness disappears, and when the feeling of unbitterness disappears, the feeling of bitterness arises again. This is the aggregate of the five aggregates, which is impermanent, arises and dies, and changes.

In terms of ideas, when there is an idea, observe its arising, and as long as you look at it, it will disappear, and when the old idea disappears, a new idea will arise, but as long as you continue to look at it, the thought will disappear.

When this thought disappears, other thoughts arise again, and when you look at it, the thought disappears. This is the thought aggregate of the five aggregates, which is impermanent, born and destroyed, and changing. In terms of the mind, when there is a thought, observe its arising, and as long as you look at it, it will disappear, and when the former thought disappears, the subsequent thought will arise, but as long as you continue to look at it, the thought will disappear.

When this thought disappears, the subsequent thought arises again, and when you look at it again, the thought disappears. These are the aggregates of the five aggregates, which are impermanent, arise and perish, and change.

In terms of consciousness, when there is a concept, observe its arising, and as long as you look at it, it will disappear, and when the old concept disappears, a new concept will arise, but as long as you continue to look at it, the concept will disappear. When a new concept disappears, other concepts arise again, and when you look at it, everything else disappears as well. This is the aggregate of consciousness in the five aggregates, which is impermanent, birth, death, and change.

In addition to observing the aggregates in silence, the same should be true in daily life: bad things come into being, happy things come into being, good things come into being, bad things come into being, good things come into being, good things come into being, bad things come into being, good times come into being, and bad things come into being. All phenomena are born and destroyed, and there is no one way, which is not birth and death, and when we look at it deeply, the mind of the practitioner will naturally gradually cease to be attached to anything.

Originally, sentient beings had "me" and everything that "I have", but after contemplating the emptiness of the five aggregates, we finally realized that the body, mind, and world are all dharmas born of causes and conditions, and there is no unchanging subject. "I" is nothing but the harmony and manifestation of the aggregates, and everything in the world is formed by various causes, and since there is no self, then everything that "me" is attached to will fall off.

Now I am dependent and will one day be destroyed, and after the fate is destroyed, I will inevitably be reborn again with the past causes and present conditions, and the same will be true in the future. If one has strong conditions for greed and ignorance, then one is born as the Three Evil Paths; if one is weak and has the conditions of keeping vows, cultivating goodness, meditating, etc., then one is born into the Three Virtuous Paths; if one has sufficient precepts and wisdom, then one is born as the Three Noble Paths; and if one is blessed with perfect wisdom and a pure mind, then one is born as a Buddha.

From the distinction of "delusion" to the "impermanence" of all actions, and then to realize that the essence of "me" is "selfless", at this time, only the feeling of silence, the mind seems to be in a state of stillness, but we should not indulge in emptiness and cling to emptiness, and we should think about the true meaning of "selflessness" again, in order to understand the meaning of life and the origin of all things.

Selflessness is emptiness, emptiness is Buddha nature, Buddha nature is self-nature, so the altar sutras: "The heart is vast, like a void, there is no edge, there is no size of the circle, it is not green, yellow, red and white, there is no length up and down, there is no joy, there is no right and nothing, there is no good and no evil, there is no head and tail." All the Buddhas cut the earth, and they are all like the void. There is no way to attain the essence of the world's subtlety, and the same is true of the vacuum of nature. ”

But emptiness is not without effect, but when it encounters fate, it is born, and the magic is endless, so the altar scripture is also cloudy: "Good knowledge! The first is not empty, if the mind is hollow and meditate, that is, there is no emptiness. The emptiness of the world can contain the images of all things, the sun, the moon and the stars, the mountains and rivers, the earth, the springs and streams, the grass and trees, the wicked and the good, the evil and the good, the heavens and hells, all the seas, and the mountains of Sumeru, are always in the air. ”

Bodhisattvas understand the reality and therefore have righteous thoughts, benefiting all sentient beings without attachment, which is called non-reciprocal giving.

Diamond Sutra Cloud: "If a bodhisattva has the appearance of me, people, sentient beings, and longevity, he is not a bodhisattva." Again, Su Bodhi! Bodhisattvas in the Dharma should have no place to live and should practice in generosity. "Phase" comes and goes, and "sex" comes and goes. You can't see your own nature as it comes, so the Diamond Sutra says: "If you see me with color and ask me with your voice, you are walking in an evil way, and you can't see it as you are." ”

Self-nature does not come and go, so it is cloudy: "If someone speaks, if he comes, if he goes, if he sits, if he lies, he does not understand what I say." Why? Those who come have nowhere to come and nowhere to come, hence the name. And only when you are separated from the phase can you see sex, so the cloud: "If you see everything that is not the same, then you can see it as it is." ”

However, ordinary deacons are deluded, because they do not know the reality, and this phenomenon gives rise to many troubles along with birth and death, so that life and death are transferred, and the suffering is unspeakable. So what is reality? Entities have no appearance of birth and death, which is referred to as non-existence, so the Vimala Sutra says: "After all, all the dharmas are immortal and imperishable." "If there is no birth, there is no destruction, and only by leaving all phenomena of birth and death can we be liberated.

Therefore, all Buddhas and Bodhisattvas have their own desires, and with the birth of all sentient beings, they should be given birth to all sentient beings, that is, what kind of body should be incarnated, so the Lotus Sutra says: "Avalokiteshvara Bodhisattva has achieved such merits, and in various forms, he travels to various lands and frees sentient beings." ”

The void in the circle is not stubbornly empty, but pure and untainted nature, and there is no thought

Delusion, so the mind is pure, but the pure nature can give birth to all ten thousand laws, so the altar Jingyun: "All ten thousand laws, do not leave their own nature." ”

But why is there a difference between the three vehicles? What is nirvana? The so-called nirvana is the Buddha nature, and seeing nature is the complete liberation.

The Nirvana Sutra says: The two-vehicle person does not see the Buddha nature, so the shravaka vehicle is called the small nirvana, and the dependent enlightenment vehicle is called the middle nirvana; the bodhisattva rarely sees the Buddha nature, so the bodhisattva vehicle is called the great nirvana; the Buddha sees the Buddha nature thoroughly, so the one-Buddha vehicle is called the great nirvana.

So how can we achieve the state of great nirvana?

When knowledge becomes wisdom. The previous picture has eight symbols, representing the eight senses, and this picture has been transformed into the four wisdoms. However, wisdom and knowledge are the same, but the name is changed but not the body. When you are confused, you use your knowledge to realize your wisdom, and when you are confused, you will be called Alayya Knowledge, and when you are enlightened, you will be called Lai Zang.

Therefore, the altar Jingyun: "The wisdom of the big round mirror is pure, and the wisdom of equality is disease-free; Five, eight, six, and seven cause and effect turn, but there is no substance in the name; if there is no mercy in the turn, prosperity will always be in Nagading. ”

Six or seven cognitions are the cause, and five or eight cognitions are the effect, so the cause turns into the effect. The characteristics of the sixth consciousness are delusions and distinctions, and the characteristics of the seventh consciousness are attachment. Now the delusions and attachments have been broken, so all kinds of wisdom are born.

And how can we turn our knowledge into wisdom? That is, to stop delusion and reveal the truth.

The reason why delusions climb outward and persist is because they do not understand the truth of life in the universe and the nature of their own lives.

Buddha nature is the middle way, there is no side to the void, Nirvana Sutra clouds: "The impermanence of all actions is the law of birth and destruction; ”

From the aspect of birth and destruction, to the realization of the nature of immortality and immortality, we can see the rational body of dependent arising emptiness, and then from the nature of immortality and immortality, we can show the aspect of birth and destruction, and see the wonderful use of dependent arising of sexual emptiness. Not only do you see emptiness, but you also see emptiness, so it is said: "Reality has no appearance, there is no appearance." The Heart Sutra is also cloudy: "Color is not different from emptiness, emptiness is not different from color; color is emptiness, and emptiness is color." ”

Sex is due to existence, so color is not different from emptiness, sex is manifested by phase, so emptiness is not different color, everything is one, so color is emptiness, one is everything, so emptiness is color.

Practitioners should deeply contemplate the middle way of dependent origination, and be able to see nature with a clear mind, and become a Buddha by seeing nature. "Clear mind" means to understand that one's mind is a Buddha, "seeing nature" means seeing the emptiness of the mind, and "becoming a Buddha" means to be completely enlightened because of the emptiness of Prajna.

The so-called: "There is no gradual law, and people are obtuse." "Those who are rooted have an epiphany, and those who are dull are gradually enlightened and cultivated. All cultivation should be based on one's own conditions, but they should not deviate from the practice of liberation and progress, and hold wisdom and so on. Today, with this practice diagram, I will offer you all of you, self-enlightenment, self-cultivation, and self-enlightenment!

Cultivation is just like the seedlings of spring, which do not increase, but grow day by day. Dropping out of school is like a whetstone, and you don't see its loss, but you lose it every day.

In the early stages of meditation, when the time is a little longer, the legs are easily paralyzed, and there are many distracting thoughts. If the numbness in the legs is unbearable, you can swap and adjust the legs, and if you can no longer tolerate it, you can stretch it for a few minutes and wait for the numbness to disappear, and then sit down again.

But after a long period of practice, after half a year, the situation has changed dramatically.

When you meditate, the soreness will disappear, the thoughts will gradually decrease, and after meditating for about a quarter of an hour, the body and mind will be calm and stable, such as sitting for more than half an hour, the body and mind will be comfortable, at this time, the meditation is over, the spirit is vibrant, such as eating elixir, the pleasure is indescribable.

Before meditating, it's best to let go of everything and act calmly. In meditation, you can be relaxed, quiet and clean, and naturally relax the whole body, so that you can calm your mind, concentrate your mind, let go, feel at ease, and gradually breathe slowly.

After a period of time, the person's complexion began to change greatly, the body became more and more light, the sense of fatigue was greatly reduced, the state of mind began to become more and more peaceful, and began to truly understand the subtlety and true meaning of the relationship born from the heart and the environment with the heart.

Those who practice meditation can naturally connect with the power of the universe when they walk, live, sit and lie down, go in and out, and the so-called flow with heaven and earth, and the unity of heaven and man. Buddhists and Taoists all take meditation as the first priority. Confucianism has the saying that "knowing and then having a certainty, being certain and then being quiet, being quiet and then being able to be peaceful, being at peace and then being able to consider, and then being able to get after consideration".

Buddhism has said: "Determined by the precepts, wisdom is born from the determination". When you have the power to meditate, your body undergoes unusual changes, and it is difficult to express the benefits to outsiders. By relaxing one's mind in meditation, one can be able to concentrate one's mind, unify one's personality and develop one's spirituality, and start a new life.

After many austerities, the Buddha finally attained enlightenment in deep meditation under the Bodhi tree. When Buddhism was introduced to China, the Buddha's disciples practiced and attained results, all of which were won by meditation. At that time, Zen Master Bodhidharma meditated facing the wall for ten years, and comprehended the philosophy of Buddhism to a very high level.

The Buddha said that there are 84,000 methods, and all doors can practice and attain enlightenment, and this "84,000" is only an approximate number, in fact, it contains immeasurable methods, as the Buddha said: the Dharma that has been said is like the claw on the soil, and the unspoken Dharma is like the earth and the soil.

Therefore, in the process of Buddhism, it has gone through different regions and different dynasties, and it has given rise to many different methods of practice for the root mechanism of different sentient beings, and all of them are in line with the fundamental ideas of Buddhism. As a result, for more than 2,500 years, Buddhism has become an educational group that attaches great importance to the practice of life, and it has bloomed endlessly with all kinds of colorful flowers.

Buddhism is a lively and practical wisdom that anyone who loves life and attaches importance to practice should learn and then apply it in physical and mental behavior. The content of study and practice includes four aspects: teaching, theory, action, and results.

The first is the concept of thinking expressed through the form of language, which is called "teaching"; secondly, the inner spiritual essence behind the language is called "reason"; the second is the method of practice through theoretical guidance, which is called "action"; and finally, the corresponding results obtained in the process of practice are called "fruits".

As far as the learner himself is concerned, for the study content of these four steps, it is necessary to have the corresponding four basic attitudes of faith, understanding, action, and proof. In other words, it is necessary to have a firm faith in the teachings of the Dharma, the so-called "Dharma sea, faith."

For being able to enter".

It is necessary to have a deep understanding of the ideological content of the Dharma, and accurately grasp its spiritual essence, the so-called "understanding the great way, and developing the supreme mind"; the practical methods taught by the Dharma should be practiced truthfully, the so-called "understanding the action correspondingly, and the action is the beginning of liberation"; and the results that can be obtained through practice should be realized diligently, and the so-called "physical liberation and personal witness to the original".

However, the door to entry into the Dharma often varies from person to person, some people enter from "faith" in the good knowledge of Buddhas and Bodhisattvas, while others enter from "understanding" of the teachings of the scriptures.

Both of these situations are permissible, and the teacher needs to be discerning.

The ideas and theories of Buddhism are all empirical, because what Buddhism talks about is the inner reality of each person's life, including the inner truth and inner transcendence of life. If we depart from the inner reality of life, we will not be able to talk about the Dharma, let alone realize the true objectivity of the Dharma.

So Buddhism is different from philosophy because philosophy is logical, but it doesn't necessarily have practical significance. The part of Buddhism that is not common to all religions is that Buddhism asserts that all living beings can become Buddhas. In other words, everyone can fulfill the meaning of life through practice. Buddhism is the theory and method of these practices.

For a person who has not yet come into contact with Buddhism, or who has not been able to study Buddhism, he cannot imagine that Buddhism's observation of life in the universe is so deep, so thorough, so objective. Yes, of all philosophical thought, and even of all human civilizations, only Buddhism's view of the world of life is the purest and most objective, without the slightest subjectivity.

Because, if it is subjective, it is "self-grasping" and "dharma-grasping", and these two attachments happen to be the objects of the whole Dharma to be rejected, and they are also the key to why Buddhism attaches importance to practical significance.

When a person sits down quietly, does not have to worry about the blessings and misfortunes of the future, does not need to immerse himself in the feelings of the past, reveals the experience and values gained from life or learning, plucks off the colored eyes of ordinary people, and looks back on the course of life and examines the experiences of others with the sharp eyes of an outsider, he will approach the objective facts and discover the whole content of life, including the appearance, content and limitations of life.

What we call "reality" actually refers to the body, mind and world that we can feel, capture, and grasp in our lives. According to the fixed saying of Buddhism, that is positive retribution and retribution.

Positive retribution is the body of true retribution for sentient beings, and retribution is the land of retribution on which sentient beings depend. That is, the sentient world and the material world displayed on the phenomena, the sentient being is the sentient beings themselves, and the instrument is the instrument of the ruthless. It is these basic forms that can be felt in reality.

However, the complex and varied phenomena of life, the world is so big that there are thousands of weather, people are born, old, sick and die, the world has become and lived, and the world is full and empty, and things are born and lived, and the moon is cloudy and sunny???

Don't think of meditation as Zen, meditation is the most basic part of Buddhist practice

form. Regardless of which sect, meditation is the foundation, and meditation is inseparable from meditation for meditation, mantra holding, vows, teachings, and reciting Buddha. Meditation is the form, and chanting the Buddha and participating in meditation are the contents.

The specific introductory steps of chanting Buddha and participating in meditation should be the same, such as how to choose the environment for practice, how to adjust the body, pranayama, and mind, and there is no difference between the two. In terms of the form of practice, there is not much difference between the methods.

Reciting Buddha and participating in meditation are different in terms of mentality. Nowadays, most of the people who practice the Dharma are mainly holding the name, requiring the continuum of thoughts and thoughts, and the intention of not being confused, with the purpose of seeking to reincarnate in the Western Elysium, and to see the Buddha's goodness as the verification of their practice.

It doesn't matter where we go at the end of our life, as long as we consciously take care of ourselves at all times, we can grasp ourselves everywhere, we can achieve nirvana, and we can live in the same way when we go to hell. The various methods of Buddhism should not conflict with each other.

The root nature of sentient beings is different, the method of adaptation is different, and the goal of liberation is the same. There is a group of sentient beings who feel that their personal strength is very small, and they do not have the confidence to practice on their own, and only by relying on the blessings of Buddhas and Bodhisattvas can their cultivation be guaranteed, and there is also a group of sentient beings who dare to take responsibility directly, hoping to be the master of the moment and seek liberation by themselves.

In the ancient rituals, incense became the medium between the contact and the gods, and through the worship of devotional incense, you can go up to the heavens, down to the netherworld, and feel the Tao, which is incredible.

Shakyamuni Buddha, the founder of Buddhism, opened the precursor of a wise life, allowing us to gradually enter the path of Buddhism through the practice of meditation, like a light in the dark night, to help the suffering of countless sentient beings. Shakyamuni Buddha is the son of great filial piety, in order to save his mother, he once went to the Buddha for 33 days to say that he was born.

One day in the heavens, thousands of years on the earth, the disciples were worried that the Buddha was far away from life on earth, so they burned sandalwood agarwood as a token, went up to the heavens, and invited the Buddha to return to the world. Since then, Buddhists have begun the custom of burning incense and worshiping Buddha.

Burning incense is a normal behavior for Buddhist believers to follow the fate, get up early to burn incense, chant the Buddha to incense, and make incense on festivals. But why do we burn incense and what does it really do? How many people are thinking about it? Yes

How many people are taking this issue seriously, I'm afraid it's hard to say. What is the reason, it has been clearly stated in the Buddhist scriptures, it is caused by people's "strength and difficulty", and they do not ask what is the end.

The Huayan Sutra contains: In the vast and deep universe, there are countless Buddha countries, and there are also countless perfume seas around: in the "One True Dharma Realm", there are "Ten World Seas";

In the center of the "Ten World Seas" is the "Huazang Solemn World Sea";

In the center of the "Huazang Solemn World Sea" there is a "boundless sea of wonderful flowers."

In the center of the "Boundless Wonderful Light Perfume Sea" there is a "Species of the Ten Directions of the World".

"Illuminating the Ten Directions of the World" has another twentyfold implications, and the world of sampa where we are and the world of Amitabha Buddha are both in the thirteenth level. The Vimala Sutra contains: At the extreme of the world of Suva, there is a Buddha land called "the country of incense". In the world of the ten directions, the fragrance of the incense country is the most wonderful, "the incense is the pavilion, the incense is passed through the incense land, the garden is fragrant, and the aroma of its food flows in the ten directions."

Infinite world. ”

The country of incense is the land of the Buddha where the celestial beings are not as strong and difficult as the beings in the world of sampa, and the incense does not need words to say the Dharma, "but with the incense of all the heavens and people to enter the Vinaya, the Bodhisattvas each sit under the incense tree and smell the wonderful incense", that is, they will obtain the full merit.

Why such a special holy realm, such a simple and easy cultivation method, but no one cares about it, is still a word, it is due to the fact that people's nature is strong and difficult. From the various phenomena of people burning incense now, we can see the origin of the matter, most people burn incense is just a form, it is to cope.

From the fundamental point of view of practice, Buddhism, Taoism, and Confucianism are all based on the improvement and perfection of "nature". Buddhism talks about "clear mind and insight" as Buddha, Taoism talks about "cultivating truth and refining nature" to become true, and Confucianism is "cultivating virtue and exhausting nature" as the most holy. On the other hand, Buddhism's "letting go is being", "selflessness", "emptiness", etc., as well as compassion, are also for the return of the original self. Chanting, zazen, and other exercises are all for this purpose, and other than that are not Fa-rectification. The sages emphasized the use of true incense in order to achieve this purpose more effectively.

What is the function of incense, in many scriptures has clearly told us, incense is a need of human nature. Mencius said that "if you can't get it, you will live in peace", incense is the food of nature, it is a wonderful thing to nourish temperament and enlighten talents, and it is also a good medicine to dispel epidemics and dispel filth, and calm the nerves. Huang Tingjian's "hidden incense is a stick, and the Lingtai is clear and empty" is in one sentence, which explains the fundamental role of incense.

In addition to the role of offering and communicating with the Buddha and Bodhisattva, it is very important for the Buddha to burn incense every day.

"Xunzi Treatise on Etiquette" said: "The rice beams are sheared, the five flavors are fragrant, so the mouth is nourished......; Therefore, the rite is raised. However, in the current period, because people do not have a comprehensive understanding of incense, they blindly use it, forming the opposite situation, not using incense to nourish people, but people to raise incense, which has the effect of doing twice the result with half the effort in practice.

As the ancients said: "Those who are also things, so they nurture nature, and they are not so sexually nourished." The people of this world, those who are confused, mostly use sex to nourish things, and they do not know the severity. In this way, it is difficult to distinguish the authenticity of the incense, the advantages and disadvantages, and it is impossible to achieve the effect of Du Fu's "clear heart and wonderful fragrance".

Offering to the Buddhas and Bodhisattvas is a very holy and solemn thing, and only with sincerity and sincerity can the offering of special holy things produce real results. Only when the heart and matter are combined will the wishes come true. And the offering of incense is the most important, not only the incense must be true, but also the heart must be true.

What is true incense, traditionally speaking, its basic conditions are: the medicine should be true, the compatibility method is good, the production process is rigorous, and the incense-making environment is clean. More stringent ones have to go through special cellaring, etc. Of course, the grade of the incense medicine and the kind of medicine used will have an impact on the quality of the incense. This difference is only the size of the effect, and there will be no negative effect. Most of the chemical incense is harmful to the human body, which is a form of incense and does not have the efficacy and function of incense.

In terms of incense, everyone can choose according to their own economic conditions, but it must be real incense. As for the knowledge therein, it is a study

Buddhists must understand.

At present, a few people are emphasizing that there is no truth or falsehood, good or bad, the heart is what it is, and the heart is sincere. Actually, this is an irresponsible thought for oneself and one's practice. There are many legends in history that twist soil as a furnace and grass as incense.

However, these are behaviors under specific conditions. If so, why did the ancients invent incense and burn it?

There are a few people who usually eat and drink, spend all day drinking, and never calculate. However, in worshipping the Buddha and using incense, the more economical it is, the better, for fear of spending a penny more, and also talking about sincerity and sincerity, is it really sincerity? It is just self-deception. In fact, this is a great disrespect to the Buddhas and Bodhisattvas.

Birth, old age, sickness and death are major events in life, why did Shakyamuni Buddha become a monk?

In order to save sentient beings from life, old age, sickness and death, the World-Honored One practiced after becoming a monk, and attained Nirvana after enlightenment, which is the sea of sex, and all Buddhas and Bodhisattvas live together. All Buddhas, immeasurable so many Buddhas, bodhisattvas, all bodhisattvas, where do all the Buddhas and Bodhisattvas live? All the Buddhas and Bodhisattvas live in Nirvana, Nirvana is the land of happiness, Nirvana is the sea of nature, just as water flows into the sea, and all the sages and saints flow into the sea of Nirvana.

Therefore, after the World-Honored One became enlightened, he taught all sentient beings to become Buddhas and liberate themselves from the suffering of birth, old age, sickness, and death, and named it Buddhism. In fact, Buddhism talks about cultivation, and Shakyamuni Buddha cultivates as we do.

The first condition is that the Dharma is immeasurably willing to be learned, so what kind of Fa should I learn?

Learn the precepts, the precepts are the law of inaction, the precepts are broken, the precepts are broken, the precepts are killed, the cattle and sheep are promising, there is a promising, there is a phase, after the killing, do not kill, think about killing before killing, when the killing is so hard, this is the law.

The law of non-action does not kill, the method of non-killing does not have the phase, the method of non-killing does not have the phase, the method of killing chickens, geese and ducks is the phase, and Buddhism is the law of non-action. The Dharma of non-action is the cause of Nirvana, and Nirvana is the fruit of non-action, so if you want to attain the fruit of Nirvana, you must cultivate the Dharma of non-action, and the first condition is not to kill.

The second condition is revised. Moved by the environment and turned by the environment, this has a phase. What is the circumstance of being turned around? Being transformed by this realm of wealth, fame, food, and sleep, so that there is a phase. If I don't move, I don't have a phase, and when I don't move, there is a phase! When I move, I have the appearance of wealth, fame, food, and sleep; if I don't move, there is no phase of wealth, fame, food, and sleep, and this is the absence of phase, and there is no way to do anything.

The third method talks about wisdom, if you have intelligence, you can't work, and if you don't have intelligence, you will do your work, and you will do the karma of life and death. Bodhidharma Patriarch said that Emperor Wu of Liang has no wisdom, pure wisdom and wisdom, body and wisdom are empty, if you always only seek the blessings of others.

How many monks are offered and how many Buddhist temples are erected, those are like shadows, although they are not real. So the third thing is to cultivate wisdom, because if you have wisdom, you will have no troubles, and if you have troubles, you will have homework, and if you have no karma, you will have retribution?

In my Buddhist teachings, there are four classes: the first is believing, the second is cleavage, the third is practice, and the fourth is attainment.

The Buddha said, "Everything is made by the mind." That is, the hell and heavenly palaces, the turbid earth of all beings, the kingdoms of Buddhas, and all the worlds are all caused by our delusions and vain. Sentient beings are unconscious, ignorant of cause and effect, acting recklessly, and fearless. Even when the karma is ripe and the karmic results appear, I still don't know where the results come from. Today's students of Buddhism have heard of cause and effect

Say, you can say it, but you can't do it. Or those who practice it are not in line with the Dharma of cultivation, and they still can't do it. Therefore, Buddhism is declining, and there are few people who benefit.

Ordinary sentient beings, the six roots are for the six dusts, and the hearts and minds are nothing more than causes. To have good thoughts is to create good causes. Evil thoughts are created as evil causes. Thoughts that are not good or evil are created without a cause. From cause to effect, cause and effect are recreated in the effect, cause and effect, the cycle of life and death, and there is no period. Common migration changes, can't see their true face, and it's also bitter!

The hearts of all living beings are pure, free from all dirt, and there is nothing left. From a delusional thought, the self is seen (emptiness), that is, the delusion is recognized as me (dharma self). To always pay attention to me, the name is insight, that is, there is insight. From this, I see the cause, and I also feel the effect, and the cause and effect are continuous, which is called change and birth and death.

Returning to my heart is more up, that is, taking the four major points as my body, so as to always pay attention to my death, also known as insight, from the cause of seeing the body, but also feeling the body effect, cause and effect continuum, called segmented life and death. The above two kinds of self-perception cause two kinds of birth and death, which are the causes and conditions that arise for sentient beings.

My Buddha is compassionate, wants to save sentient beings from the suffering of life and death, explains the true image of life in the universe, changes people's psychology, transforms people's concepts, that is, changes the first two kinds of views, and replaces them with two kinds of emptiness. The second emptiness is the key to Buddhist practice.

It is often said that Buddhism has 84,000 methods, and this is also for opportunities. There are 84,000 machines, and there are 84,000 doors. Today's people practice, cultivate this and restore the other, cultivate purity and want to practice meditation, practice two boats with one foot, and do not understand the righteousness.

Jingyun: "Ten directions Bhagavad, all the way to the gate of Nirvana." ”

Nothing can be done with two minds. As the saying goes: "Put your heart in one place, do nothing." "It is important to know that the more cleavage, the better, and the more the practice, the worse it is. Today, there are two kinds of Buddhist practice: one person emptiness, and two dharma emptiness.

The first person is an empty observer, the six roots are for the six dusts, the root of the body and the instrument world, all the ten thousand laws are born from fate, the four false combinations, there is no real name, all the people done all day long, are like dreams, if they are the viewers, they are called the view of human emptiness. However, although all personnel are illusory, they should not be abandoned and left undone, in order to keep idle, there is still a law, and there is no name for emptiness.

Those who practice this view, all professions, all men and women, can cultivate it, not just abandon all affairs and become monks. If you are an official, you will be like an empty flower for fame and wealth, and you will be like a dream for herding the people. Farmers, planting and harvesting grain, looking at empty flowers, cultivating grass and cultivating fields, is equal to dreams. The worker, the construction of the palace, the view is like an empty flower, the production of utensils, equal to the dream.

Even the astrology of medicine and astrology, all miscellaneous industries, for what they do, seeing colors, smelling sounds, smelling incense, tasting, feeling and touching, and knowing the Dharma, all of them are like empty flowers and dreams, that is, they are all empty observers. If everything in the world is a Buddha thing, all people are Buddhas, and they are willing to practice without hard work.

Those who cultivate emptiness do not like what they have gained, they do not worry about what they have lost, they are far away from their troubles, and their body and mind are at ease. If you look at it for a long time, get used to it and become natural, and don't wait for it, naturally, if you look at it, then you will go out of the Three Realms of Bitter Sea, and you will be able to live and die in stages, and prove the Arhat Fruit.

The Dharma is inseparable from the Dharma of the world, and the Dharma of the world and the Dharma are different only in the concept of emptiness

, and there is no difference in the rest. People in the world have a view of the environment, and they become greedy and hateful, and they become the cause of suffering in life and death. The Buddha contemplates the realm of emptiness, relieves greed, hatred and ignorance, and becomes the cause of happiness in Nirvana. The cause and effect of bitterness and happiness are only between my thoughts. Why do I have to do it, and why don't I do it?

The second view of emptiness, the first view, takes the six dusts as the state of view, and the second view, the five natures as the state of view. The great caste is the result of the true nirvana, which is the first view, as demonstrated by the arhats. It is also the law of my own cause. This kind of nature is the origin of all the laws in the world, hence the name caste. There is a phase in the world, so the name is born emptiness, and the truth of the world is like the world, so the name is true.

This nature is not intrinsic, it is separated from the truth. If there is no distinction between the truth, there is no great caste. Just like the human body, it is one, separated from each other, and has the five roots of eyes, ears, nose, tongue, and body. If there is no difference, there is only one human body, what is the difference between the five roots?

Those who practice this contemplation, Hinayana return to the heart, are called bodhisattvas. The bodhisattva contemplates this reason, does not have emptiness, is always interested in the middle way, self-transforming him, but not transforming his mind, in order to have a mind, that is, there is a boundary. If you don't transform him, you will be empty. and the other, the same thing. Those who have no mind, I see emptiness. He often gives up his roots and body, and is empty and empty, but has no heart to give.

If you practice, all sentient beings will be exhausted, and your Dharma nature will be completed. My heart is empty, my wisdom is full, and I am full of truth, and I am called Buddhahood. Those who can practice this method are called bodhisattvas, and they do not have bodhisattvas before they practice this method.

The Mahayana method cannot be practiced unless it is based on the root of wisdom, and ordinary people should start from the first meditation and practice, and they should not wait and advance.

(End of chapter)