What does it mean to return to your destiny wholeheartedly? Falling over?

I read the biography of Master Ou Yi. Master Ou Yi became a monk at the age of twenty-four and became enlightened at the age of twenty-five. He has very strong roots of good deeds and a strong power of observation. Not only does he have a strong power of observation, but he also has a strong ability to practice. You can see that he often retreats. During each retreat, he performs the Rebirth Mantra and the Great Compassion Mantra tens of thousands, hundreds of thousands, or even millions of times. When he was young, he once made a very heroic statement. He said: "When Xu became a monk, Zongcheng was arrogant, despised the scriptures, and pretended that he was a middle-class performer." ’

Master Ou Yi was not a scholar of the Tiantai Sect in the beginning. He was a Zen practitioner and was proud of his sect. People who practice Zen are observing the current thought. As the so-called one thought does not give rise to its full manifestation, and only one thought is covered by dark clouds, he only observes the current thought: Those of you who are students of teachings still have to start observing according to the teachings. This is too troublesome. These are Tathagata Zen. Not only did he look down on those who practiced tranquility and vipassana, he also looked down on those who chanted Buddha's name, thinking that they were cultivated by the middle and lower faculties.

At first, he was full of confidence in the whole magic weapon of becoming a Buddha without a single thought. It was not until he was in his forties that his confidence was shaken. He fell seriously ill in his forties, as you will know by reading his biography. According to this biography, how severe was his illness? How severe was this illness that tortured a generation of great masters? He could not sit or lie down for seven days and seven nights, and he could only recite the Buddha's name with tears in his eyes. If a strong-minded patriarch is tortured until he recites the Buddha's name in tears, you will know that this karma is incredible.

Later he said: From now on, for the Pure Land Dharma, this treasure will not be pulled away by ten thousand oxen. At this time, I devoted myself to the name of the Buddha, leaned down, and began to write "Essential Interpretation of Amitabha", so we have this opportunity to read such a Dharma treasure.

You should know that Master Yin Guang gave a clear definition of returning to destiny with one mind and leaning on the body with one mind in "Wenchao": What does "returning to the destiny with one mind" mean? What does "returning to the body with one mind" mean?

When you recite the Buddha's name, you should have two emotions: first, you believe that you are an ordinary person due to karma, and you decide that you cannot rely on your own efforts to eliminate delusion and realize the truth, to escape from birth and death, and believe that you have no cause and condition for renunciation. In other words, your mental construction before reciting the Buddha's name ──From now on, whether I practice emptiness, worship Buddha, or recite mantras, I will end my life now. I won't eat or sleep, and I will work all day long, but there is no way to escape life and death. This is not a question of whether or not, this is a realistic question.

If you think that apart from the Buddha's name, you have other ways out, this cannot be called single-minded return to destiny. This Buddha's name is just one of your many magic weapons, then you are called having two minds.

Therefore, we do not necessarily have to emphasize reciting the Buddha's name a lot, but the emotion towards the Buddha's name must be established, that is, you believe: If I leave the Buddha's name, I will have no cause and condition for renunciation.

Second, you believe that Amitabha Buddha has the power of great compassion and is determined to save you. The first is to believe that you are incompetent, and the second is to believe that the Buddha's power is incredible. At this time, the status of the Buddha's name in your mind is officially and clearly established. This is the end of this Sutra. The Buddha said that the very rare purpose is to make us die of stealing our hearts. (Note: To die, you must rely on your own spiritual practice, and lean on the name of the Buddha thoroughly and completely. )

I think we should have a concept: the method of reciting Buddha does not exclude other methods. You can recite Avalokitesvara Bodhisattva, you can also recite Ksitigarbha Bodhisattva, and you can practice other good dharma. But I want to tell you, you need to know what is your natal Yuanchen in this magic weapon of yours. There is absolutely no distinction between the two Dharmas. All Dharma doors are the same to you, and you cannot be reborn. Pure Land Dharma doors require a little bit of discrimination, that is, the Buddha's name has some unique characteristics in your heart.

I hope everyone can understand what Master Yin Guang said. What is meant by natal Yuan Chen and the whole body? Once you understand it, you will know how to practice refuge.