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Master Fazang: The deep meaning of Pure Land [Master Fazang] (Eight)

Han people

The ancestors of China are really amazing. They summarized and revealed the faith, wishes and actions among the three wishes.We can see that these three wishes are so strict, each with faith, wishes and actions, but they have different opinions and focus.Eighteen, Nineteen, and Twenty, the three vows are different from faith, vow and behavior. Such a method of practice is too strict.Therefore, there are three types of practices in the Pure Land Dharma. Which type do you want to practice? None of them are high or low, and it is best to follow the opportunity.

Although the law is equal, I personally give you some suggestions.You might as well pay more attention to the Eighteen Vows so that you can fill your body with great joy earlier, and have faith that will not retreat, and be reborn.If it cannot be realized at once, you might as well practice the twenty vows and return to Chinese tradition. On the one hand, chant more Buddha's name, and on the other hand, cultivate blessings, accumulate merits, and practice based on Chinese tradition.At the same time, you might as well pay more attention to the eighteen wishes. If the cause and condition are ripe on one day and you accidentally let your whole body be filled with joy, it would be great. At that time, you should chant the Buddha's name and seek one's mind without any confusion, just like controlling the bag and taking objects.Because you were so happy at that time and without any doubt, wouldn’t it be easy to recite the Buddha’s name? Because if you don’t doubt, you will be able to be stable in body and mind, and you will be easy to concentrate on your mind and reduce delusions and distracting thoughts.You can chant the Buddha's name in a mood of infinite gratitude and joy.It wouldn’t be like someone saying: I can’t chant Buddha’s name at work! Or it’s like Amitabha has forgotten you from now on! Or it’s like your plane ticket is not prepared enough, and the customs in the Pure Land will not allow you to enter.Now you won't be so worried.

But if you cannot get great joy in practicing the eighteen vows and cannot practice the twenty vows well, and both ends will be lost, and it will be like what we say that chanting the Buddha's name for the rest of our life and will not benefit.Since you cannot practice the eighteenth or twenty, and you cannot practice the nineteenth or nineteenth, and you cannot obtain the three wishes, so of course you will not be reborn.He has doubts about the Twenty Vows! He thinks that he has not practiced enough, and he is very confused! There is no way to remain calm.If you cannot receive the eighteen vows, you cannot truly believe in Amitabha's original vows.The nineteen vows are to develop the great Bodhicitta and practice the Bodhisattva's practice. Of course, I am a foolish ordinary person. I have no mind or practice, so I can't practice it! All three vows are lost.This shows why Amitabha Buddha has the three incredible compassionate wishes, and there are still some sentient beings who want to miss it in person.

If we want to use the incredible nature of the three vows, the eighteen vows are the most incredible.As long as you truly believe in it, you can gain benefits, and even an old lady who has not taken refuge in her lifetime and has never recited the Buddha's name can be reborn.There is the thing I mentioned last time that I still passed away after eight days of freezing.Prove that the Eighteen Vows are indeed incredible.Therefore, you should pay more attention to the eighteen vows, but not giving up the twenty vows, which is the practice of practicing the same way that you can practice one mind without any confusion.In the past, you would think that practicing one-mindedness is the only way to practice, but now that is different because it is just one of the methods of practice, so you don’t have to worry and be so afraid that you have no faith.Even if you cannot recite with one mind and remain undistracted, you can still rely on chanting at the end of your life or gain benefits according to the eighteen vows, and you can still be reborn.Because you are filled with joy, there is no longer the problem of being confused.This is our thorough and broad understanding of the two practices of correct help.

By the way, with this understanding, how do those who are reborn in the Pure Land distinguish their levels by appropriately allocating the three vows?

Those who are reborn in the nineteenth vows are reborn in the highest level and the lowest level of the highest level are all reborn in the highest level, and most of them are reborn in the highest level.According to the level of enlightenment and the level of bodhicitta achievement, we can divide the three types of upper level, upper level, middle level, and lower level of higher level.They will never be born into the middle grade.Basically, Mahayana monks who have developed the Bodhicitta practice in this way.

The highest number of people who are reborn in the twenty vows is to be reborn in the middle grade, and to the lower grade of the middle grade.Why are there no lower-level rebirth? Because they are all those who practice merits and believe in cause and effect, and will not commit many evil deeds, and will not commit many evil deeds, nor will they commit five evil deeds and ten evils, and will have all kinds of evils, so there will not be lower-level rebirths.But if there are people with suspicion, they will be born into the palace of the suspicion city.A lay Buddhist usually practices twenty vows to achieve the middle-level rebirth.If some of them develop the Bodhicitta and are willing to practice and realize the Bodhicitta well and achieve less one mind and three views, they can be promoted to the top level.

The eighteen vows are collected from the highest level to the lowest level. They are not born from the womb because they are devoted to faith and have no doubts.But why do they have low-level rebirth? Because some of them commit many evil deeds, often commit evil deeds, or break precepts, or even commit five or ten evil deeds.

The distribution of ranks is classified in this way according to the different aspects of the wishful thinking and practice.

As for the internal symptoms, what is the problem of internal symptoms? In fact, only the upper-level students have internal symptoms, while the middle-level students have no internal symptoms.Because the middle and lower levels of practice have nothing to do with the degree of attaining the Dharma.It is just that Amitabha is willing to guide you.However, the people born in the top grade develop the Bodhicitta and practice the Bodhisattva path, so there must be questions about the enlightenment and understanding of Buddhism.Japan Shizong never mentioned this, but emphasized that belief in Amitabha and firm faith is because you have wisdom.However, the Eighteen Vows do not say that you should develop the Bodhicitta, so there are differences in wisdom.

For example, the old lady is very respectful to the Three Jewels. She listens to what the master says, and she has faith in one thought, but does she have enlightenment? Therefore, if she has enlightenment, she must have confidence, but she cannot reversely refer to it. If she has faith, she may not necessarily have enlightenment.Although faith is ultimately a kind of wisdom, it does not belong to the wisdom of enlightenment.Although you must understand the Buddha's deep compassion and great wishes to be true, this has nothing to do with enlightenment.Therefore, as long as you keep thinking and understanding, you don’t need to be enlightened.

To make a simple conclusion, we realize that the Pure Land Dharma has three vows to absorb rebirth, and practice according to the three vows, each with different appearances, different roots and ends.How do you practice? You must make a decision.My suggestion is that you may as well follow the traditional Chinese practice method, but you should think more about Amitabha’s original wish. Amitabha Buddha has no additional conditions and should lead us to rebirth. You should strive to cultivate this resolute faith in daily life.

How do you put your heart into meditation when chanting Buddha's name or worshiping Buddha? On the one hand, you seek repentance, on the other hand, you should seek happiness, and on the other hand, you should understand and abolish the sufferings of the Saha world. In this way, you can immediately understand the great name of the six words Amitabha, which is a direct line that covers the wisdom, compassion and thorough convenience of Mahayana Buddhism.This experience is the Mahayana mind.This thought of Mahayana mind is closely related to the Pure Land Dharma, which is to carry the Buddha's philosophy.At the same time, I am reluctant to give up the thought of chanting Buddha's name with one mind and no two minds. In this way, chanting Buddha's name in harmony, I also realize that the Pure Land Dharma is the true teaching of the Mahayana meaning, and it has incredible convenience. As long as I believe in one thought, I can be reborn even if I even recite ten thoughts, and establish strong faith, this is back to the eighteen vows, which means practicing the three vows together.

When chanting the Buddha's name with one thought, when you observe the truth, practice it, and believe in Amitabha's original wish, you will slowly give yourself a decision: My disciple, XX, and I wish to be reborn, believe Amitabha Buddha, decide to let his disciples be reborn, ask the Buddha to bless his disciples, eliminate karma, reveal wisdom, and receive the Buddha's deep compassion and great grace.Then fill your joy and not have doubts. After three or five minutes of experience and thinking, you will forget these things and concentrate on chanting the name of Buddha.Concentrate on your thoughts and listen attentively.

Because after you experience this, you will have no worries, worries, fears, or doubts in your mind.It doesn’t matter whether it is delusional or not.It is best not to have delusions. It doesn’t matter if you have delusions. If you don’t care about it, just remember to recite the six-character great name, and to recite the wisdom, compassion and complete convenience of Amitabha Buddha.This is how I practiced personally.

Lecture 5: Practice and Inspection of Pure Land Method

This lecture will further discuss the overall issue of practical practice without the theory. The previous lecture talked about a lot of things about correct and assisted practice, but that is theoretically speaking.In true practice, there will be various noises and statements to influence us.There are some statements that are not required by the Pure Land Dharma. They will increase the difficulty of practice or interfere with practical practice.For example, if you practice the things that should be deeply rooted, you will not practice the things that should be thoughtful.Or you are working hard where you shouldn't be careful and unlikely to achieve success.Therefore, we must talk about the practical practice and inspection of the Pure Land Dharma.We must understand, just by rebirth, which ones should be practiced? Which ones should be practiced deeply? Which ones should not be practiced? Which ones are unlikely to achieve success? Which ones are not important? These issues should be clearly distinguished, which ones need to be examined.

The following is about chanting Buddha's name, which is the practical practice of the Pure Land Dharma.

The theory of chanting Buddha’s name can be deep or shallow.The simplest truth is that you say to the old lady: Amitabha Buddha is the most compassionate to us. No matter who you believe and willing, you can recite the Buddha's name ten times and you can be reborn in the Pure Land. Now chant Namo Amitabha with me.This will take only a few minutes to teach her to chant Buddha's name.If you talk in depth, it is like I have prepared four lectures this time to make a theoretical statement for eight hours.You monks need to have a basic establishment of the Pure Land theory, and then listen to the question of how to chant the Buddha's name, and it will be easier to understand in-depth.

How to chant the Buddha's name? Starting from Master Ouyi, the ninth generation of Pure Land Buddhism, there is a famous judgment on chanting Buddha's name, including four methods of chanting Buddha's name: chanting Buddha's name in reality, chanting Buddha's image, chanting Buddha's name, and chanting Buddha's name.Later, great masters and great masters advocated chanting the name of Buddha, and Pure Land practitioners have always practiced chanting the name of Buddha. What is this? How should we chant the name of Buddha? This is the first question.The second question is that everyone is chanting the name of Buddha. Why are so many people either unable to chant the truth, or chanting the mind and not being reborn? Is there any problem with chanting the name of Buddha? This cannot be a fool.The third problem is that the Amitabha Sutra says that one should recite with one mind and not be confused, but among the eighteen vows, there is no need to recite the Buddha's name a lot, and the three vows to absorb the birth of life do not talk about one mind and not be confused.Some people emphasize the sincere faith and joy of the Eighteen Vows, and want to be reborn in our country.Can we believe this statement? We must think carefully about all these questions.

Let me first explain whether the eighteen vows, even the ten recitations mentioned in the Avalokitesvara, are the ten recitations at the end of death in the "Amitabha Sutra"? Some people say that some people are waiting for the ten recitations at the end of death.Note! The "Amitabha Sutra" says that the ten recitations at the end of death are the things of rebirth in the lower level.The ten or even the ten in the eighteen vows are the ten or the ten after the sincere faith and happiness and the desire to be born in our country. These two are not the same.Master Yin Guang also said this clearly.The eighteen vows and even ten thoughts refer to all the time when you are sincere and happy, so that you can be reborn with ten thoughts and even one thought.That kind of sincere and happy mentality should be prepared in normal times. This is different from the ten thoughts at the end of life, so don’t make a mistake.

You cannot think like this: Since the eighteen vows speak of or even ten recitations, the lower level of rebirth in the "Avatamsaka Sutra" also says ten recitations, which is good! I will do evil and wait until I die to pray for rebirth.This is wrong.The ten chantings at the end of death in the "Amitabha Sutra" refer to a person who has a very bad cause and condition, has never heard of the Dharma in his life, has not studied Buddhism, and has committed evil deeds in his daily life, and is afraid and has repent and seeks help from one thought. So a good teacher appears, preaches to him, and teaches him to recite the Buddha's name. In this way, if he has ten chantings, he can be reborn in the lower level.Because this is included in the eighteen vows.

The Eighteen Vows refer to all times, and of course, they also include the time of death, but the Eighteen Vows do not refer to the time of death.At the end of death, it means that you can also be reborn in the special circumstances of rebirth in the lower grade, which shows its convenience.We have heard of the Dharma and have the cause and effect of learning Buddhism, so we cannot wait for the ten recitations at the end of our lives. Instead, we should practice it in our daily lives, so that we can be sincere and happy, seek rebirth and never retreat.Should I chant the Buddha's name in this way? You can chant the Buddha's name, or practice visualization and chant the Buddha's name, or even deeper reality.

What is the truth of chanting Buddha's name? It means chanting Buddha's name in reality, experiencing the true meaning of the Mahayana, that is, experiencing the truth of Buddhism that is emptiness, falsehood, and middle. This is called chanting Buddha's name in reality, also called enlightenment.If you can be enlightened, your thoughts are all in Buddhism, just like what Zen Buddhism says about Sakyamuni Lao Tzu exhaled his breath, that is, what you think is like Sakyamuni Buddha. This is the true chanting of Buddha.

But if you cannot practice chanting Buddha's name in reality, you can also practice visualization and chanting Buddha's name.Visualizing and chanting Buddha's name is not about chanting Buddha's name, but also chanting Buddha's name.How to practice? To visualize the original vows of Amitabha Buddha, all my practices are in the majestic Pure Land. I believe in the eighteen vows, and I am happy and 18 vows, and I am unwavering.When Amitabha Buddha was accomplished in the Pure Land, his eighteen vows were of course fulfilled together.As long as I am truly filled with great joy, I will be reborn and I will be saved.The result of your great joy is to receive the eighteen vows, and the Buddha will come to guide you. This is visualization.

If you do not understand the Buddha's practice, the Buddha's supreme wisdom, endless compassion and infinite convenience, how can you believe in the Buddha's original wish? Just like when you do business with someone, others give you a check worth several million yuan. If you do not understand the other party's assets, operations, and credit, you will not dare to accept his check.This understanding is visualization.This kind of visualization requires some wisdom, just like what I said in the previous lecture, I need to study, think and understand Amitabha's original vow, and need to be cultivated and educated frequently. This is called visualization and chanting Buddha.

Therefore, if the Japanese Shinsect does not force the chanting of Amitabha and Amitabha Buddha, you cannot say that they are wrong, because they often visualize and recite the Buddha's name, but they do not call this visualization.

On the other hand, there are some people in Taiwan who practice the True Sect, who laugh at chanting Buddha's name like this: You only know how to recite Amitabha Buddha stupidly, but you don't know the eighteen vows of Amitabha Buddha. You can't believe that you can be reborn with such stupid chanting.They say this underestimate the chanting of the name of Buddha.The Eighteen Vows do not say that one cannot recite the name of Buddha. They do not understand the name of Buddha.

Master Ouyi once said: You should understand that your mind that can recite the Buddha's name in this thought will not be done, and it will be pure at the moment.And the Buddha you recite is the solemn and solemn and pure.The mind is the Buddha, and the mind is the Buddha.Therefore, chanting the name of Buddha on the surface is neither the reality, nor the visualization nor the visual image.However, if you recite it well, it is the reality, it is also the visualization, and it is also the visualization.

Therefore, those who practice the 18 vows of the Pure Land True Sect in Taiwan mock others for chanting the name of Buddha, which is excessively attached to oneself and not others, and is incorrect.My view is that the practice of the Eighteen Vows does not emphasize chanting the name of Buddha, but emphasizes understanding and bearing Amitabha’s original vow, accepting it in your heart, and then believing Amitabha’s ability to guide you.It is right that you can develop such a happy heart, but if you can't remember it all at once, or you don't have the ability to think about it? That doesn't matter, you can recite the name of Buddha! In reciting the name of Buddha, slowly your mind is purified, and you will be in harmony with the Buddha's merits, and the Buddha's solemn virtues can cleanse your heart and intoxicate your heart.After a long period of time, you will naturally be happy and understand, and you will be able to believe in the power of Amitabha Buddha.

Because after listening to this lecture, you have planted the seeds of the eighteen vows in your heart. If you cannot accept it, it is because of your karma, habits, and all kinds of self-attachment.Then when you recite the Buddha's name, the clear pearls are placed under the turbid water, and the turbid water must be clear! This is the sentence of the Master Zhongfeng Ming of the Yuan Dynasty in "The Three Times of Recitation".It doesn't matter if you dare not accept the eighteen vows because the turbid water is unclear. You don't have to listen to it all day long like the Shinsect in Japan, as you may become more and more confused as you listen.You can recite the name of Buddha! You will not be wrong when you return to the traditional Chinese practice.The Chinese ancestor once said: If you can recite the name, you will be able to understand the mind and mind. Those who are close to gain wisdom, and those who are far away will definitely be reborn.Therefore, I often say that chanting Buddha’s name can lead to enlightenment, which is the reason.

However, if you do not listen to the meaning of the Eighteen Vows, there will be actions but no solution. You cannot use explanation to guide actions, and the effects of actions will be relatively limited.That is to say, although you recite the Buddha's name, you do not understand the acceptance of the eighteen vows, and you only know that you can recite the Buddha's name and seek one's mind without being confused.On the contrary, if you understand the meaning of the Eighteen Vows and recite the Buddha's name, you will not completely seek to be one mindless.In fact, if you cannot reach the level of one mind and even chant the Buddha's name in a scattered mind, you will have endless merits and will cleanse your delusions and dirty mind in a scattered mind.You will correspond to the eighteen wishes.This is to start from the solution, lead from the action, and the solution corresponds to the action.

On the other hand, if you do not understand the principles of the Eighteen Vows, you have only one purpose of reciting the Buddha's name. If you seek one's mind, you will be worried and doubtful.Even if you are not confused by one mind, it may be just like one mind, which is easy to retreat, and you may even have delusions. Why? Because you have other wrong knowledge and views that have played a role in your concentration, you will fail to prove it or not, and you will not be able to achieve one mind. You have not yet attained the one mind. You have said you have achieved it.This is wrong!

Therefore, in ancient times, great masters had so many annotations on the Pure Land Dharma. If the Pure Land Sect did not need to understand but could accept all people by chanting the Buddha's name, the ancestors would not need to give so many explanations.We admit that some people have good roots in the past. They can recite the Buddha's name to the end and naturally gain wisdom. Even if they do not understand the eighteen vows, they are confident that they can be reborn. This is a kind of dark cooperation between other power and self-power.But if you don’t have that kind of aptitude, you might as well listen to more of the principles of Amitabha’s original wish.Then concentrate on chanting Buddha's name, so that you can be reborn by relying on other people's strength.This is special convenience.What Master Shandao said is that you always concentrate on reciting, chanting the name of Buddha, and relying on Amitabha’s compassionate vows to guide you.That's what it means.

The second situation is that you may practice according to the twenty wishes.You are usually chanting Buddha's name, but you always feel that you can't recite it with one mind and will not be effective. When you encounter certain situations, you will feel great hatred and troubles, and then you will feel suspicious and withdrawal.Perhaps when you recite the Buddha's name, you regard chanting the Buddha's name as a way to eliminate troubles. Of course, chanting the Buddha's name can eliminate current troubles, but it is not like scissors. You can immediately cut all the troubles and throw them into the trash can. This requires a process of slow cultivation.

The holy name of Amitabha has infinite merits and benefits.But you need to have the heart to receive and the stomach to digest! There are twelve vows in the forty-eight vows that talk about the merits of the holy name.

Let’s focus on the 45th and 47th Vows.

The 45th Vow: If I become a Buddha, all Bodhisattvas in other countries will attain the universal samadhi when they hear my name. If they stay in this samadhi, they will often become infinite and inconceivable Buddhas.If you do not, you will not attain enlightenment.

These forty-five vows mean that when Bodhisattvas in the ten directions hear my name, they will attain universal samadhi.All Tathagata are common and listen to Tathagata’s teachings.If this is not the case, I will not become a Buddha.

You see, as long as you hear the holy name of Amitabha, you can see the Tathagata of the Ten Directions and listen to their teachings.Listening to the Tathagata's teachings, it is easy to achieve the first fruit or even the fourth fruit.Listen to my lectures, you will doze off.Listen to the Buddha's teachings, you must ensure that there is no discomfort. Then, you will accidentally find that you can pass through the wall and achieve the first fruit.Seeing the Buddha preaching is like sailing along the water, you will achieve success quickly. This is true when listening to the Agama Sutra, let alone the Mahayana sutra.What's more, it is not just seeing one Buddha, two Buddhas, or nine Buddhas, or ten Buddhas, but seeing all Buddhas.So you have to ask me why I want to be reborn? It’s very simple. When I get to the Pure Land, I can get up in the morning and I can go to the ten directions to offer to the Buddhas, listen to the Buddhas’ teachings, and return to the Wuguang Temple. Everyone hasn’t gone to the morning hall yet, so how fast it is! Why do I want to be reborn? Is it early to become Bodhi? Who said that you want you to go there and stick to the golden paving of the ground?

Someone asked the Saha world now is like an illusion and transformation. Isn’t this absent from the nearest to seek far? Who told you to seek far away? The Pure Land is closest to the Saha world, the farthest from the Saha world, do you understand? If you don’t want to see Shakyamuni Buddha in the Saha world, it is not easy to see my Dharmazang.But when you reach the Pure Land, you can't finish reading the Buddhas in the ten directions. Who wants to see my face? Do you still feel greed, anger, and ignorance when you see the Buddhas in the ten directions? Of course, there is black where those who are close to the ink, and red where those who are close to the red, so you will naturally enter the room and smell the fragrance.There, when you see the Buddha and hear the Dharma and realize that there is no birth, the slowest thing is the twelve great kalpas. Here, Shariputra was practicing with the sixteen prince Sakyamuni Buddha before the long-standing disaster. Today, he is just an Arhat.Which one do you say is faster? You say that it is to seek far and wide. In fact, on the contrary, you do not understand the Pure Land and always use the knowledge and views of ordinary people to think about Buddhism.

The 47th Vow: If I become a Buddha, the Bodhisattvas in other countries will not attain enlightenment if they hear my name.

As long as the Bodhisattvas in the Ten Directions hear the name of Amitabha Buddha, they will immediately not regress. But when they see that they hear the name of Amitabha Buddha, they don’t miss it at all, can they still say that they will not regress? So after doing it for a long time, it is because we do not understand the merits of the name of the name and the true meaning of the Mahayana, so we will have no effect when we listen to the name of the name of the Buddha and the chanting of the Buddha’s name and drool and sleep.Why? Because you don’t know the meaning of Amitabha’s holy name over Mount Tai, and you always use chanting Buddha’s name to suppress your worries.For example, if a dog is barking outside, do you rinse it with a basin of water or scold it a few times to drive it away? Or throw a huge diamond diamond in the safe at home to drive the dog? Of course, you are not so stupid that you use a diamond diamond to hit the dog. The same is true. This solemn holy name of Amitabha Buddha is to let you experience the Mahayana mind, not to suppress your worries.I can’t help but complain that chanting Buddha’s name is ineffective. Isn’t this a reversal?

Someone asked how to concentrate on chanting Buddha's name at work? I want to tell you that you should understand that Amitabha Buddha is solemn in everything and also solemn in your heart.Then your work is also in a solemn temple, and of course your heart is also solemn.So you concentrate on doing the same thing as Amitabha Buddha. Every time you do something, you think like this. I am in the majestic Pure Land. Isn’t this just chanting the Buddha’s name? Why do you just chant the Buddha’s name there? People ask you to wipe the window, but you are still stunned? In this way, you can’t recite the Buddha well and do things.

When you understand the fundamental meaning of the Pure Land and the ultimate purity of the Mahayana, and do everything with such a mind, the moment before doing it, there was a thought that I would be willing to be reborn in the Pure Land, and I would be willing to dedicate this merit to rebirth in the Pure Land, and I believe that Amitabha Buddha's eighteen vows have accepted me, and I have decided to be reborn, and I am willing to repay the Buddha's kindness with this merit.Then you work with a heart that repays the Buddha's kindness. Isn't cooking, sweeping the floor, and wiping the windows just chanting Buddha's name every day? Why do you treat this work as a trouble?

If you have troubles when chanting the Buddha's name, you can think like this: I have been able to be reborn, what else is there to worry about? If you still can't let go of this trouble, then you just think like this: I have troubles, so I should chant the Buddha's name even more, because I am not good at chanting the Buddha's name normally, so I should be more ashamed! When you think about it this way, isn't that thought right now chanting the Buddha's name? So there are many ways to chant the Buddha's name. As long as you understand the principles of the first four lessons, you can chant the Buddha's name every day at work.

Sometimes you have a distracted mind, and you can’t even think about it. At this time, the traditional Chinese chanting of the name of Buddha will be useful.At that time, you can silently recite the holy name in your heart, recite the Buddha's name and count the number, and then you can use it, and then put your mind back to Amitabha Buddha.

When you are about to quarrel with others and your hatred is about to emerge, you should take a deep breath and think: Oh, sigh! I have been embraced by Amitabha’s compassion, why are you still quarreling! I am so stupid.Then continue chanting Buddha's name.Or leave the scene immediately, turn around and chant Amitabha again.Or you can think of this: Let him scold me and eliminate the bad karma! Amitabha Buddha has already taken me and I am satisfied.Then chant the Buddha's name.

In short, there are many skillful and convenient ways to eliminate your worries and anger.If the first thought that external environment makes you react is that I am so unlucky, then you have forgotten Amitabha Buddha. Don’t ask me how to keep my mind calm in reciting the Buddha’s name! You put Amitabha aside! So you should cultivate the thinking of Amitabha Buddha in your daily routine and every thought.You should always visualize or use chanting the name to assist you.You can't just use chanting the name to suppress your worries, you can't just hold the Buddha's name to be pure, just like using diamonds to beat a dog, that's stupid.You must understand who you are? What is Amitabha Buddha like? What is the Pure Land? The deeper you understand, the better your visualization and chanting the Buddha's name will be.

There are twelve original vows that demonstrate the merits and benefits of the holy name, accounting for one-quarter of the forty-eight vows.It can be seen that the merits and benefits contained in the holy name itself are incredible and difficult to solve.

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