Human suffering is simply entangled between countless gains and losses, and cannot be detached. If you get it, you have to get it, and if you lose it, you want it again, and human beings or all things have become slaves of desire and lose themselves, and people are left with only two states: being happy and losing their happiness. If one can let go of everything and see that all gains and losses are illusory and useless, then the true God of man will be free from all bondage and attain bliss. Just like the 'lustful', every time you see a lustful woman, you will be very tormented and must try to get it, and after getting it, you will eliminate the temporary lust-lust torment, but not long after that, there will be lustful lust demand so back and forth, in fact, every time the lustful pleasure is not to enjoy the pleasure, but to eliminate the torment caused by the lustful demand, that is, if you don't have lustful pleasure, it will be painful, and only when you have lustful pleasure can you eliminate the pain, and sometimes in order to satisfy your lust, you will do whatever it takes or even make a big mistake.

Let go of gains and losses, it doesn't matter what you gain or lose, let go of life and death, you don't care about life and death, let it be, and be at peace with what happens.

The gradual clarity of wisdom allowed Shakyamuni to realize the method of cultivation, and then to obtain boundless mana. Almost at the same time, Amitabha Buddha gave up all his family wealth to realize the Buddha's path, and Medicine Buddha got rid of suffering and realized the Buddha's path because he was selfless in helping others. The three of them met and ascended to the heavenly realm, because they felt that they were not in harmony with the Heavenly Emperor's law, so the three of them sent 'Mahayana mana' to open up the western heavens to build the Elysium, broadcast the Dharma of Buddha cultivation in the lower realm, and accepted the deceased in the western heavens.

The Emperor of Heaven enjoyed it peacefully, seeing that the construction of the Western Heaven had no influence on the Southern Heaven, and the gods of the Southern Heaven were also mindful of the boundless Dharma of Shakyamuni, Amitabha Buddha, and Medicine Buddha, and many years later, the Western Heaven Buddha realm stood proudly above the Western Heaven.

Amitabha Buddha is in charge of the Elysian World to build a stupa hall and make 48 vows to accept the deceased who have cultivated Buddhahood in the lower realm.

Amitabha Buddha's forty-eight vows:

The first vow is that when I am a Buddha, I will not have hell, hungry ghosts, birds, animals, or even flying and wriggling, etc., and I must not wish to become a Buddha for the rest of my life.

The second wish is that when I am a Buddha, there are no women in my temple, there are no people in the heavens of the world, and even the people of the world are flying and wriggling, and all those who are born in the next life are all reborn in the lotus flower of the Seven Treasure Water Pool, and they must not be willing to become a Buddha for the rest of their lives.

The third wish is that when I am a Buddha, when I am a Buddha, when people want to eat, the seven treasures and bowls are eaten and eaten now. The food has been eaten, and the utensils are naturalized, and it must not be a wish not to be a Buddha in the end.

The fourth vow, when I am a Buddha, I want to wear whatever I want, and I don't want to be a tailor to dye it, and I can't be a Buddha in the end.

The fifth vow, when I am a Buddha, I have mansions, palaces, and pavilions from above the ground to the void, and the ponds and flowers and trees are all filled with immeasurable miscellaneous treasures, hundreds of thousands of incense and the republic is strictly decorated with wonderful, and it is special beyond its incense to smoke the ten worlds, and all living beings who smell the incense are practicing Buddhism, and they must not be willing to be Buddhas in the end.

The sixth vow, when I am a Buddha, everyone in my moment loves each other, respects each other, and has no jealousy, and I must not wish to be a Buddha in the end.

The seventh vow, when I became a Buddha, I had no hatred and stupidity, and I had no wish to become a Buddha after all.

The eighth vow, when I am a Buddha, everyone in my moment is the same kind heart, no confusion and other thoughts, everything he wants and says is pre-known, and he must not wish to be a Buddha in the end. The ninth vow, when I became a Buddha, no one in my moment heard the name of unkindness, but in fact, I must not wish not to be a Buddha in the end.

The tenth vow, when I am a Buddha, I know that my body is like an illusion and there is no greed, and I must not wish to be a Buddha for the rest of my life.

The eleventh vow, when I became a Buddha, although there was a difference between the heavens and the world, and its description was the same kind of golden, upright, pure, good, no ugliness, I must not be a Buddha in the end.

The twelfth vow, when I become a Buddha, if I make the ten directions, the world, the heavens, the people, and even the flying and wriggling, all of them have to be human beings, all of them are dependent on the sounds, all of them are sitting in meditation with one mind, and they want to count my life span for hundreds of billions of eons and eons, and there is no one who can know, and I must not wish to become a Buddha for the rest of my life.

The thirteenth vow, when I become a Buddha, I will make all the people of the heavens in the ten directions and the hundreds of billions of worlds, as well as the flying and wriggling, become human beings. All of them are dependent on the sounds, all of them are sitting in meditation, and they all want to count the number of people in our moments, there are tens of millions of people who are not able to know, and they must not be willing to become Buddhas in the end.

The fourteenth vow, when I am a Buddha, the life span of people in my moment is not counted, and there is no one who can count the number, and it is not a wish not to be a Buddha in the end.

The fifteenth vow is that when I become a Buddha, the happiness I receive in the Buddha is like missing out on the bhikshus, and I must not wish to become a Buddha in the end.

The sixteenth vow, when I become a Buddha, I live in the right position of faith, and I want to stay away from the silence of the roots of separation, and I have to be a vow not to be a Buddha in the end.

The seventeenth vow, when I became a Buddha, I said that the sutras and paths were ten times that of the Buddhas, and I must not wish to become a Buddha in the end.

The eighteenth vow, when I was a Buddha, I knew that hundreds of billions of people would be robbed by him, and I would not wish not to be a Buddha in the end.

The nineteenth vow, when I am a Buddha, I can see the hundreds of billions of worlds with the eyes of heaven, and I must not wish to be a Buddha in the end.

The twentieth vow, when I became a Buddha, I heard the hundreds of billions of Buddhas, and I could not wish not to be a Buddha after all.

The twenty-first vow, when I became a Buddha, I got his mind to know hundreds of billions of thoughts from the minds of all beings in his world, and I must not wish not to be a Buddha in the end. The twenty-second vow, when I became a Buddha, I was full of God in one thought, and I could exceed 100 billion in the world, and I had to wish not to be a Buddha in the end.

Twenty-third vow, when I became a Buddha, my name was heard in the ten directions, and all the Buddhas in the world called me merit and victory in the land, and the people of the heavens, and even those who heard my name and were merciful and happy, and they all wished not to be a Buddha in the end.

The twenty-fourth vow, when I am a Buddha, the light in my top is exquisite, and it is as bright as the sun and the moon, hundreds of billions of times, and I must not wish to be a Buddha in the end.

The twenty-fifth vow, when I am a Buddha, the light shines on all the world, and the bright places in the world should be bright, and the people of the heavens and even the people who take the initiative to see me are not compassionate and do good, so that the next life of our country will not be wished, and I must not be a Buddha in the end.

The twenty-sixth vow, when I am a Buddha, there are no central numbers in the ten directions, the people of the heavens of the world, and even those who are touched by my light and take the initiative, and the body and mind of those who have been touched by my light must not be a Buddha.

The twenty-seventh vow is that when I am a Buddha, the people of the heavens of the ten directions have developed bodhicitta and practiced the six paramitas to make all the merits, and I wish to be born in my heart, and when I am dying, I and the people will be led to the next life to be a bodhisattva who will not retreat, and I must not wish to be a Buddha for the rest of my life.

The twenty-eighth vow, when I am a Buddha, the people of the heavens of the world hear my name, burn incense and scatter flowers, light lamps and hang threads, eat sand doors, erect pagodas and temples, fast and purify, benefit all goodness, and think of me with one heart.

The twenty-ninth vow, when I am a Buddha, there are no central numbers of the people of the heavens in the world, and I believe in the heart and want to give birth to me, and I will be born in the next life when I recite my name ten times, but except for the five reverses and slander the Dharma, I must not wish to be a Buddha in the end.

The thirtieth vow, when I became a Buddha, there were no central numbers, the heavens of the world, the people, and even the flying and wriggling and other evil deeds in the previous life, and when I heard my name, I repented and did good, held the sutra precepts, and wished to be born in my life, and at the end of my life, I did not go through the three evil paths and then lived in the next life, and everything I wanted was not satisfactory, and I must not wish to be a Buddha for the rest of my life.

Thirty-first vow, when I became a Buddha, the people of the heavens of the world heard my name, the five bodies of the five bodies fell to the ground, and they were happy to practice the Bodhisattva, and the people of the heavens and the world did not pay tribute, and they must not wish to be a Buddha in the end.

The thirty-second vow, when I became a Buddha, there were women in the world who heard my name, and they were happy with Xinraku's bodhicitta and hated the female body, and after the end of their lives, their bodies did not cease to be women, and they must not wish to be Buddhas for the rest of their lives.

The thirty-third vow, when I am a Buddha, all those who give birth to me will make up for the Buddha's place in their lifetime, but except for the original wish to set up sentient beings to cultivate bodhisattva behavior in other places and make offerings to the Buddhas, that is, to pass away freely, I will use the power of the gods to make all sentient beings have faith in cultivating Bodhi behavior, universal virtuous behavior, extinguishing behavior, pure Brahma behavior, the most victorious behavior and all good deeds, and I must not wish to become a Buddha in the end.

The thirty-fourth vow, when I am a Buddha, I want to give birth to others as he wishes, and he will not fall into the three evil realms, and he must not wish to become a Buddha for the rest of his life.

Thirty-fifth vow, when I am a Buddha, the Bodhisattva covers all kinds of offerings with incense flags, and wants to go to the immeasurable world to offer to the Buddhas in a moment, and I must not wish not to be a Buddha in the end.

The thirty-sixth vow, when I am a Buddha, the Bodhisattva wants to offer ten thousand kinds of things to the Buddhas of the ten directions, and naturally make offerings in front of me, and return them to my brake before noon, and I must not wish not to be a Buddha in the end.

The thirty-seventh vow, when I am a Buddha, the Bodhisattva will be able to gain wisdom and wisdom when he is recited and preached by holding the scriptures, and he must not be a Buddha in the end.

The thirty-eighth vow, when I am a Buddha, the Bodhisattva can speak all the Dharma, and his wisdom and eloquence are unlimited, and I must not wish to be a Buddha in the end.

The thirty-ninth vow, when I am a Buddha, the Bodhisattva has the power of Vajra Narayan, and his body is purple and golden, with 32 phases and 80 kinds of good sayings, and the way of the scriptures is no different from the Buddhas, and it is not a wish not to be a Buddha in the end.

The fortieth vow, when I am a Buddha, I see the immeasurable world of the ten directions in a pure moment, and the Bodhisattva wants to see all the strict and pure Buddha temples in the treasure tree, and the Buddha temple should appear immediately like a mirror to see its face, and it is not a wish not to be a Buddha in the end.

The forty-first vow, when I am a Buddha, even if the Bodhisattva has little merit, he can still know that my ashram tree is 4,000 years high, and it is not a wish not to be a Buddha in the end.

The forty-second vow is that when I am a Buddha, all the heavens, the world, and all things are pure, bright, beautiful, and extraordinary, poor, subtle, and incapable of weighing, and although all beings cannot distinguish their names with the eyes of heaven, they must not wish not to become a Buddha for the rest of their lives.

The forty-third vow, when I am a Buddha, I will hear the Dharma as much as he wishes, and he will not be a Buddha.

The forty-fourth vow, when I am a Buddha, I am a Bodhisattva, the voice of the Bodhisattva is wisdom and might, and there is a bright voice in the top of the voice, saying that the scriptures and the way are tantamount to the Buddhas, and I must not wish to be a Buddha in the end.

The forty-fifth vow, when I am a Buddha, all the bodhisattvas of other worlds hear my name, return to me, and strive to attain purity and liberation from samadhi.

The forty-sixth vow, when I become a Buddha, all the bodhisattvas of other worlds hear my name, return to me, and strive to attain universal samadhi, and live in samadhi, and as for Buddhahood, it is common to be immeasurably inconceivable, and all Buddhas must not wish to be Buddhas in the end.

The forty-seventh vow is that when I become a Buddha, all the bodhisattvas of other worlds will hear my name and return to the ground of non-retreat, and it is not a wish not to become a Buddha for the rest of my life.

The forty-eighth vow, when I become a Buddha, the bodhisattvas of other worlds hear my name and return to diligence, that is, they will attain the first forbearance, the second forbearance, and the third forbearance, and the Dharma will never retreat, and it is not a wish not to become a Buddha in the end.

The Medicine Buddha worked tirelessly to harvest the spiritual root of heaven and earth in the land of thousands of miles, the 'Pure Land Lotus', and widely planted the West Heaven Lotus Purification Pool, and harvested lotus seeds for Buddhists, Bodhisattvas, Arhats, Buddhas, etc. Shakyamuni was the first to realize the Dharma, so he is called the Buddha with boundless power, and is responsible for teaching the Buddha in the Western Heaven Buddha Realm and educating countless sentient beings.

Soon after the opening of the Pure Land of the Western Heavens, the Nether Realm ascended to Guanyin Bodhisattva, Puxian Bodhisattva, Manjushri Bodhisattva, Jizo King Bodhisattva, Maitreya Buddha, and the Dragon Venerable and other eighteen Arhats, the Venerable led the crowd of 500 Arhats, as well as the red, blue, black, white, green, purple, blue, and yellow eight protectors of the Vajra, and the Buddhas such as the Ganges River sand number to build the Buddha realm of the Pure Land of Bliss in the West Heaven.