The Buddha spoke with one voice, and all sentient beings could understand it. Some people may ask, according to this understanding, we should have heard the Buddha's lectures at that time, so why do we still need to translate the Buddhist scriptures?

Don't talk about China, when the Buddha was alive, there were many local dialects in India, don't you listen to the Buddha's lectures and don't translate them?

According to the Hinayana scriptures, many people decided to become a monk on the spot when they saw the Buddha.

Isn't that suffering from hair loss? Even the statues of the Buddha have hair, and the hair sockets are right-handed. Literally, it means that those people have shaved their own hair, and they should not take a literal and rigid understanding of the Buddhist scriptures.

For example, the lid of this thermal insulation kettle is loose, and it makes a hissing sound in the dead of night, some people know that it is from the kettle, and some people may think it is a ghost when they hear it.

In the same gentleman's class, the following 1,000 students have a thousand different understandings. If the same sentence is spoken, some people will misunderstand. For example, the Buddha said: "If you look at life as a hundred years old, you don't understand the law of birth and destruction, it is better to be born for one day and get rid of it." Later, it was recited by some disciples as "Look at life at a hundred years old, and if you don't see the water and the old crane, it is better to be born for one day, and you can see it alone." This is the principle that "the Buddha speaks in one tone, and all living beings can understand according to their kinds."

Also, although Shakyamuni Buddha has passed away, according to the Dharma, there are Buddhas in the three worlds of the Ten Directions, so there should also be Buddhas speaking the Dharma now, where is it?

At that time, a monk asked the Zen master, "The Buddha is saying the Dharma, all the mountains and rivers and the earth, all the ruthless, is he not saying the Dharma?" ”

Sentient beings are sentient beings, and ruthless beings are stones, trees, mountains, water, etc., because they have no intellectual feelings.

The Zen master replied, "Of course, ruthlessness is said. ”

Who heard?

"Please hear."

Historically, some Zen patriarchs have realized the Tao because of the wind and grass or the tiles touching the bamboo, which is ruthless.

Why can't sentient beings hear? It's blocked by your own karma.

"It is said that the world-honored ones speak the same language, and the divine power does not share the law", which means that sentient beings, according to their own understanding, think that what the patriarch said is what I mean, and this is the Buddha's divine power does not share the law.

There is only one voice in Buddhism, and the twelve parts of the Three Tibets have spoken so much, all of which are empty words, only one sentence, and you will be enlightened when you understand it, pay special attention to listening!

Master Huineng of the Sixth Ancestor paused for a few seconds, and then said, do you hear that? If you pay too much attention, you won't be able to hear it, but there is only this Fa, and when you understand this Fa, you will be able to understand all the Fa.

The moment before you pay attention, the Buddha has already spoken. Therefore, the Buddha only speaks in one tone, and sentient beings interpret the Dharma according to their own level. Regardless of whether their explanation is right or wrong, there will be some benefit, and they will all get the benefits of the Dharma, which is the Buddha's divine power not the same Dharma.

There is only one voice in the Dharma to say the Dharma, fear, great joy; When some people hear this, they get sick of centrifugation and hate everything in the world.

A person who is a beginner to Buddhism will not be able to learn Buddhism and will not be able to break away from the Three Realms if he does not develop aversion to renunciation. There are also people who hear the Dharma and stop their doubts and give birth to true faith.

Why? For example, the eyes can only look ahead, and if something blocks the view, they can't see, so they use the root of the eye to cultivate, which is not complete. Using the nose to count the breath and stop contemplating is not perfect. Among the five roots, only the ears are not restricted, and they can feel the sounds of the ten directions at the same time, and it is easy to complete the cultivation.

Guanyin Bodhisattva taught us the method of the root of the ear, and when we practiced this method, our ears stopped listening outward, but turned around to listen to our own heart and become enlightened.

What to listen to?

Listen to your own thoughts, which are unspoken words, and speak which are thoughts that come out of sound.

Of course, if someone meditates and hears someone else talking to him, that's the realm of demons.

Sound is a phenomenon, and you have to listen to your pure mind before you don't speak, before your thoughts come. For example, if you chant the Buddha in your heart, you can also recite the Amitabha Buddha in the south, one word at a time, don't listen to the outside with your ears, turn around to listen to your own voice chanting the Buddha, and keep it away from each other, and listen to yourself to chant it yourself.

The previous word has passed, and the next word has not yet come, so it is empty. If there are distracting thoughts, you will recite a sentence, and if there are no distracting thoughts, you will not recite them. This kind of reflection on hearing and hearing one's own nature is what Guanyin Bodhisattva said, "At the beginning of the hearing, enter the place of exile", slowly turn back to listen to one's own heart and recite the Buddha, slowly, slowly enter the flow of one's own Dharma, and the self-nature is pure.

Then the voice and distracting thoughts of chanting the Buddha were emptied, and the purity appeared before it, and it died in its thoughts. This is the first step.

"Silence is the second step, the voice of your thought slowly becomes empty, and silence is silence. Now, you're going to do your own research.

Do you think there is any secret method of Buddhism, and you must find a teacher to kowtow and initiate? The true empowerment is the empowerment of wisdom, and when you get wisdom and understand in your heart that it is a true empowerment, all the Buddhas of the Ten Directions and all sentient beings can be initiated.

Hurry up and study this passage of the Lengyan Sutra. The Vimala Sutra says that the Buddha spoke in one tone, how can you hear it? That is, according to the pure mind of Guanyin Bodhisattva, you will reach that state, "the first in the hearing, into the place of exile", and then you will be truly pure. This is the Dharma, do you need to kowtow to pass it on to you?

Who is the most diligent person in the world? There is only Buddha. No matter what environment or place a student of Buddhism is, in the midst of happiness and trouble, there is only one way forward in the day and night.

Do you still practice after becoming a Buddha? I can tell you that I am always cultivating, and the void is endless! Those who study Buddhism should not be tolerant of themselves or sloppy, and they are the ones who learn the roots of Buddhism and make great progress.

It doesn't matter if you become a Buddha, you don't have to worry about life and death, what else is there to be afraid of in the world? Life and death are the biggest obstacles, you check why you are afraid of ghosts, that is, you are afraid of being killed by ghosts!

If you are not afraid of life and death, will you still be afraid of ghosts? In fact, the most terrible thing in the world is people, and the devil is afraid of people. People are terrible in people's hearts, and their own hearts are the most terrible, because they can't grasp their own hearts at all.

All the methods in the world, which are common to the Dharma and the Dharma, are called the Common Dharma. For example, meditation and meditation are common laws, and even Catholicism has them, but they are not cross-legged. The non-common dharma of the Dharma is wisdom, which is prajna.

Only when you become a Buddha can you truly go to the other side and jump out of this world.

You feel afraid of the world, and you won't come if you think about life and death, this is an outsider's view, not to mention that you can't live and die yet. If you have such a heart, you will never be able to live and die, because you will not be able to talk about the Hinayana path if you don't see the right ground.

When we study Buddhism, we must first learn the ten vows of the "Prayers of the Virtuous Practice", live all sentient beings in all lifetimes, and go to the place where the most suffering, this is the spirit of the Buddha. If you want to escape from this world, what is studying Buddhism?

Where is the Dharma? The Dharma is in the world, and the true Pure Land is in your heart, so don't seek it from outside.

The symbol of Buddhism is the lotus flower, which blooms only when it grows in the dirtiest sludge, and if it is in clean soil, it will not give birth to a lotus, which is the spirit of learning Buddhism.

If you want to escape from the world, you will not succeed if you go to a pure place to practice alone. This is the orthodox Dharma.

Therefore, the Buddha is good at entering the realm of emptiness, and deeply realizes that all the Dharma and everything are unhindered, so there is nothing to rely on. You say it's empty, so it's not coming, it's empty and inflexible. Emptiness encompasses all laws, both good and evil. If you think that emptiness is right and not emptiness is wrong, then you still have obstacles, not really emptiness. The most important thing is that there is nothing to rely on. Meditation and meditation should not be based on the body, not on the mind, not on the mind, not on the basis of non-dependence, you sit and watch. Sitting feels hot, wants to blow the wind, and has something to rely on. You say that there is nothing, it is empty, or it is empty, and the realm of emptiness is coming out of the heart.

If you just want to escape from reality for yourself and try to be pure, then it is called Anuttara selfishness and selfishness.

Next, let's talk about the trip to the Pure Land.

When you see the Pure Land, it is easy to think of the popular Pure Land sect and chant the Dharma. The principle is the same, but the principle is different.

All Buddhism is cultivating the Pure Land, but don't think of the Pure Land as a land or a world or a country, and the concept of the Pure Land in Mahayana Buddhism should be clear.

What is Pure Land? What is the Buddha Kingdom? Don't let the words earth and country lead you to the idea of imagery, that is, burying the spirit of Buddhism.

Buddha said: Treasure accumulation! Sentient beings and the like are bodhisattvas and Buddhas. So what? Bodhisattvas take the land of Buddha according to the beings they incarnate.

All the Buddhas of the Ten Directions have a Buddha land, and we can easily imagine it as the idea of an emperor ruling the land.

Buddha land and pure land are the realm of Buddha.

The Buddha said that all sentient beings are the Buddha land of the Bodhisattva. Sentient beings and bodhisattvas are opposite, sentient beings have not attained enlightenment, have not yet found the root of their own lives, have not yet seen the nature of their minds, and are bodhisattvas on earth.

A bodhisattva is a being who has already seen the nature of his mind and is practicing but has not yet fully attained his home. For example, we are in good spirits today, our bodies are not sick, our feelings and thoughts are very pure, and we feel safe and happy. But this peace and happiness is relative to the days when the body and mind are unhealthy, and there is no peace and unhappiness.

Therefore, the transformation of the realm of sentient beings is that the root lies in all sentient beings.

If there are no sentient beings, there is no such thing as becoming a Buddha, and there is no need to become a Buddha.

If there are no afflictions, there is no need to ask for liberation. All sentient beings have greed, ignorance, ignorance, suspicion, wisdom, stupidity, and all kinds of different root organs, and all bodhisattvas establish their Buddha land according to the different root nature of sentient beings. For example, sentient beings are similar to Amitabha Buddha's aspirations, forms, and actions, and they are reborn in the Western Paradise because of their fate. However, there are also sentient beings who are not close to the wishes held by Amitabha Buddha, and their karma is not compatible, so they may choose the Oriental Glazed Light Buddha Land.

All sentient beings have different roots, and the Buddhas and Bodhisattvas have different ways of teaching, and the realm of the Buddha land is also different.

All bodhisattvas themselves attain a state of detachment, no opinion, no prejudice, and absolute selflessness.

With the different root organs of sentient beings, the ways to subdue their delusions are different, and the established Buddha land realm is also different. Subjugation is the means of subjugation and subjugation of the Dharma, which is used in a variety of ways, such as joy, laughter, anger, scolding, etc.

"With all sentient beings, the wisdom of the Buddha should be taken from the wisdom of the Buddha", to see which kind of Buddha realm the sentient beings should enter, and to guide and educate them to enter the wisdom of the Buddha.

Wisdom in Buddhism is empirical work. The Lotus Sutra talks about the four methods of opening, enlightening, enlightening, and entering, which are four different means of practice: "opening the Buddha's knowledge, showing the Buddha's knowledge, realizing the Buddha's knowledge, and entering the Buddha's knowledge". I don't think it's a problem, but there have always been Buddhist scholars who have argued about the order of the practice of Buddhism and made it a study of thinking.

This verse is equivalent to what the "Lengyan Sutra" says: "Follow the hearts of all beings, and we should know the quantity", our self-nature is pure and natural, and it pervades the Dharma realm, and there is no way to do it.

All sentient beings have different karma and different perceptions, forming all kinds of thoughts, emotions, personalities, and root organs of sentient beings, and the ontology is the same, and all the differences are the differences of sentient beings' self.

It is equal to a bucket of water, wine, vinegar, but the water nature is all the same. Because sentient beings have these differences, the teachings of the Dharma should be "according to the wisdom of the Buddha by what sentient beings should achieve," and the Buddha "takes the land of the Buddha" according to his convenience. Therefore, the Western Elysium is the Buddha land for the convenient paramita attainment of Amitabha Buddha Avalokiteshvara and so on, not for themselves, but for the sake of the destined sentient beings who should be reborn.

The Eastern World is a Buddha land established for the sake of sentient beings corresponding to the root apparatus, "according to the minds of sentient beings, and what should be known".

In the same way, the Buddhas and Bodhisattvas in this world also teach sentient beings "according to the minds of sentient beings," according to the amount you know.

Some people have small roots and small roots, which is equal to a small grass, and when it rains heavily, not only the grass cannot live, but even the roots will drift away, and they can't stand it. The roots of the big tree are large, and they do not move under the strong wind and rain, but the branches and leaves are more lush when they are moistened.

Therefore, all sentient beings have different roots, and in what realm of Buddha land, they should educate and cultivate their good roots, give birth to the roots of bodhisattvas, and take Buddha soil.

It is very painful to educate sentient beings, and some sentient beings are the root instruments of the manifest teachings, so they are limited to the manifest teachings and cannot receive the esoteric teachings. Some of them are esoteric root vessels, and they don't want to listen to the teachings when they tell him; Those with Hinayana root apparatus cannot receive Mahayana; Those who are rooted in the outer path cannot believe in the Dharma, and must be tempted by the outer path.

Education is to induce, let him cultivate good roots, and let him turn back in the outer path. This is the convenience of the Bodhisattva's teachings, and it is no wonder that all the Buddhas greet each other when they meet: "Is there less sickness and less trouble?" Is it easy for sentient beings? ”

Where do we start when we study Buddhism? Where to put roots? Where do you find the Pure Land?

If you want to become a Buddha, you can't do without all sentient beings, so you must first learn to be a human being.

I don't get along well with others, and I still want to save sentient beings? I want to become a Buddha and see that everyone is a wrongdoer, and I am jealous of others, is this a good root? It's a demonic way.

You say that you are an asura with a big heart, do you have the ability and merit of an asura? Can you be angry and calm the world?