The chapter on the perfect enlightenment of Bodhisattva Mahasthamaprapta chanting Buddha’s name is one of the twenty-five perfect enlightenment of Shurangama Sutra.Bodhisattva Mahasthamaprapta is a great Bodhisattva under Amitabha Buddha. He is in the Western Paradise with Avalokitesvara Bodhisattva, assisting Amitabha Buddha, leading sentient beings and returning to the Pure Land.Although Amitabha Buddha has an immeasurable lifespan, he belongs to the Tathagata of the Responsible Body and will eventually end.After the Buddha's death was over, Guanyin Bodhisattva became a Buddha under the seven-jewel bodhi tree at midnight, and was called Tathagata, the King of Mount Puguang Merit;The Pure Land is renamed as the solemn collection of treasures, and the Buddha's life is immeasurable.Bodhisattva Mahasthamaprapta personally offered and served until the Buddha of the Mount Puguang Merit and Deity was destroyed, and then he became a Buddha in his country, called the Tathagata of the Good Abide Merit and Deity, the solemn land, the life span, the Bodhisattva's family, the Dharma-residence, the world, etc., are all the same as when Avalokitesvara Bodhisattva became a Buddha.
The Compassion Sutra says: When Amitabha Buddha practiced the Bodhisattva path in his life, he was a saint king of wheel-turning, meeting the treasure Tathagata, making forty-eight vows, establishing the Buddha's kingdom, and achieving sentient beings;The Buddha immediately gave him a prophecy and came to become a Buddha in the world of happiness, called Amitabha Buddha.At that time, Prince Buying, the eldest son of the Holy King of Wheels, was named Avalokitesvara because of the suffering of sentient beings, and was born in the treasure of Tathagata. He also recorded that he became a Buddha after the extinction of the Dharma of Amitabha Buddha. He was named Tathagata, the Mountain King of Mountains, and the world was transformed into a name of all treasures.The second prince is named Nemo. When he vowed to become a Buddha, everything was no different from his brother. The Treasure Tathagata said: "Because you wish to take the great world, you have gained great power because of your name.'And he also gave the prophecy of Guanyin Bodhisattva to become Buddhas one after another, and was named Tathagata, the king of Zhenbao Mountain.This is named after the vows of practice in the cause.In the Sutra of Contemplation of Amitabha Sutra, this Bodhisattva can use wisdom and light to illuminate all sentient beings, and to get rid of the sufferings of the three evil realms, and to have great power, so he is called the Great Power;It is based on compassion, altruism and other merits.In the Siyi Sutra, Bodhisattva Mahasthamaprapta said: "My every thing shakes the vast thousand and the demon palace, so it is called "Great the great momentum."'The Sutra of Amitabha also says: 'When this Bodhisattva is practicing, everything in the world of the ten directions is shaken. When this Bodhisattva sits, the land of the seven treasures will shake for a moment.'It is a name based on the self-interest and merits of the fruit.
Great refers to the Dharma body realized by Bodhisattvas, which is vertical and horizontal to the three worlds and spread across the ten directions;The momentum means that the Bodhisattva can use Prajna wisdom to break the troubles and confusions inside and to subdue the evil and resentment outside;At that time, it shows that the Bodhisattva's position is close to the extreme and sage, and realizes the same as the Buddha.The great is the virtue of Dharma body, the power is the virtue of Prajna, and the ultimate is the virtue of liberation;This Bodhisattva has attained the three virtues of Buddhahood, is equal to the Buddha (equal enlightenment), and is in the place of replenishment for a lifetime, so he is called the Bodhisattva Mahasthamaprapta.
Bodhisattva Mahasthamaprapta is a person who can recite the Buddha's name;The perfect enlightenment of reciting the Buddha's name is the method practiced by Bodhisattvas.Thoughts are thoughts, thoughts, and miss. The intentions of ordinary people are either missing the rich clothes and food, or fame, wealth, or how to improve one's status and reputation, how to expand one's power and power, always rolling in the circle of fame and fortune, pursuing the possession of wealth and sex, so you fight for each other, you are different and you are cheating, and even use any means to harm others and benefit yourself.When they are satisfied with their wishes, they are happy, they are extravagant, they are arrogant, and they are arrogant;In the face of adversity, one will be distressed, resentful, and jealous of others. Not only will oneself and others fall into the abyss of distress and cannot extricate oneself, but at the same time, planting evil causes will inevitably lead to bitter consequences.When we study Buddhism, if we want to get rid of suffering and gain happiness, we must stop false thoughts with righteous thoughts and replace evil thoughts with good thoughts;However, if you want to stop delusions and increase good thoughts, it is best to recite the Buddha's name.
The Buddhist word for Buddha, translated as Chinese as enlightenment, contains the meaning of self-consciousness, awareness of others, and perfection of enlightenment.Be self-conscious, choose the unconsciousness of extraordinary people;Awareness of others is not the self-consciousness of the saints of the Two Vehicles;The perfection of enlightenment and practice is not the cause of the Bodhisattva’s cultivation, and the perfection of enlightenment and practice is not perfect.When all Buddhas practice in the cause, they can use the wisdom of Prajna to realize the original enlightenment, to see the principles of the universe and life, and to realize their merits and wonderful practices, and to reach the ultimate and perfect state of enlightenment. The so-called: "The three awakenings are perfect and bright, and all virtues are complete," thoroughly understand the meaning of life, return to the original true nature of self-nature, and become the great awakening of the universe, which is called the Buddha enlightenment.Therefore, the word Buddha also contains the meaning of initial enlightenment, original enlightenment, and ultimate enlightenment;Any sentient being who can use the wisdom of initial enlightenment to realize the principles of the universe and life, personally realize the Buddha nature, and achieve ultimate enlightenment can be called Buddha.
When reciting the Buddha's name, there is a difference between reciting the other Buddha and reciting the own Buddha. If you can recite the name of the Buddha, you can achieve rationality and mind without distraction and correspond to your own Buddha nature, and you can understand the Buddha's path and be harmonious and unobstructed, which is called reciting the Buddha's name.This chapter is about Bodhisattva Mahasthamaprapta, which introduces the passage of the Bodhisattva who followed the teachings of the ancient Buddha, practiced chanting Buddha's name, and attained samadhi. Therefore, this chapter is called 'The Complete Chapter of Bodhisattva Mahasthamaprapta'.
The Father Prince of Mahasthamaprapta, with whom he is in the same relationship, rises up from his seat, bows to the Buddha's feet, and says to the Buddha;I recall the past, when the sand kalpa of the Ganges River was born, the Buddha was named Immortal Light, the twelve Tathagatas, one after another, and the last Buddha was named Super Sun and Moon Light.
Because this chapter is one of the twenty-five perfect enlightenment of the Shurangama Sutra, in the current chapter, Maitreya Bodhisattva, after he finished his great practice of consciousness and attained the perfect enlightenment, the Bodhisattva Mahasthamaprapta stood up from his seat, and the fifty-two Bodhisattvas who were in harmony with him followed him.
‘The Dharma King' refers to the Buddha's words that the Buddha has great freedom in all dharmas, so he is called the Dharma King;The son of the Dharma King refers to the great Bodhisattva who will replenish the Buddha's place.Today, the Bodhisattva Mahasthamaprapta, is called the Dharma Prince, and shows that his status is transcendent. He is not an ordinary ordinary Bodhisattva or a shallow Bodhisattva, but has grown up in Buddhism and will be replenished with the Buddha's place, and will be able to ascend the throne of the Dharma, perform the Dharma King's orders, inherit the Buddha's will, and take charge of the family business of the Dharma King's spread of Dharma and benefit sentient beings. He is like the prince of a king in the world who will inherit the throne.
‘To be in harmony with it, it means that in the cause and with the Bodhisattva Mahasthamaprapta, who practiced the three evils of reciting the Buddha's name and attained perfect enlightenment;Or at the fruit, the great Bodhisattva who uses the method of reciting the Buddha's name to teach sentient beings.'Fifty-two Bodhisattvas' refer to their position, not to their number. It means that like the Bodhisattva Mahasthamaprapta, they recite the Buddha's name with the three tragedies and transform themselves into other Bodhisattvas. Their merits and practices vary in depth. Some are in the Kanhui level, some are in the mortal position outside the Ten Faith, some have entered the Ten Abroad, Ten Practice, and Ten Dedication, some are in the Ten Enlightenment, some are in the Ten Levels, or even in the Equal Enlightenment, so they are called the Fifty-two Bodhisattvas.The Bodhisattvas who are taught and received by these great Bodhisattvas and who are also sent to the Pure Land, have fifty-two positions in the level of the shallow and deep.Everyone followed the Bodhisattva Mahasthamaprapta and stood up to worship the Buddha at the same time, and then the Bodhisattva Mahasthamaprapta told the story of his practice.
‘I recall the past, the following is the Bodhisattva Mahasthamaprapta, who recalls the cause and effect of meeting Buddha in the past.The Sanskrit word Amitabha is translated as Huayan, and its name is infinite light.'The Sand Kill of Ganges River' describes the long-lasting time. Before the long-term kalpa, what the Bodhisattva Mahasthamaprapta met did not refer to Amitabha Buddha who has become a Buddha, but in the past ten kalpas, he is now preaching in the Pure Land.
‘Light'There is the light of the heart, the light of the body.The light of the mind is all the wisdom that all Buddhas have attained. It is the same as Buddhas and Buddhas, and equality is no different.As for the body light of all Buddhas, there is a difference between constant light and radiant light, and they are different from each other;Because the Buddhas' actions and vows are different, and because of the different aids of sentient beings they teach, the constant light and light emitted by the Buddhas' response body are also inconsistent.For example, Shakyamuni Buddha has the constant light of his body that is only one meter long, and Amitabha Buddha has the constant light shining all over the world in the ten directions.As for the light emitted by all Buddhas, it often varies according to the situation, time, and place, and there is no certainty.
‘The twelve Tathagatas, one after another, mean that during the time of one kalpa, a total of twelve Buddhas appeared in the world.In the Amitabha Sutra, the names of the twelve Tathagata are: infinite light, boundless light, unobstructed light, unopposed light, flame king light, pure light, joy light, wisdom light, constant light, difficult thinking light, unprovoked light, and super sun and moon light.In the Nine-level Amitabha Samadhi Sutra, he said: All three are infinitely conscious, and the boundless light of the three wisdoms are awakened, the three wisdoms are unobstructed, the six truths and wisdoms are unequal light, the three wisdoms are unequal light, the three wisdoms are not opposed, the three wisdoms are good, the three wisdoms are the king light, the three wisdoms are awakened, the three wisdoms are the pure light, the three wisdoms are constantly light, the three wisdoms are enlightened, the three wisdoms are difficult to think of, the five virtues and three wisdoms are unrecognized, and the three wisdoms are beyond the sun and moon light.Due to the different sense of sentient beings, the number of Buddhas born in one kalpa is also different;The Lotus Sutra says: 'One hundred and eighty kalpas, there is no Buddha.'And the calamity we are facing now, thousands of Buddhas are born.At that time, when the Bodhisattva Mahasthamaprapta practiced, he encountered a kalpa of twelve Tathagatas, who were born one after another, and his last Buddha was called Super Sun and Moonlight.The sun shines on the sun but not at night, the moon shines on the sun but not at night, and the Buddha shines on the sun day and night.The sun and the moon are bright, but they shine on a continent, and the Buddha's light shines on countless countries;The bright sun and moon are often blocked by mountains, stones and walls, and the Buddha's light has no obstacles, so it is called the Buddha Super Sun and Moon Light.The Buddha of Sun and Moonlight is the last Buddha among the twelve Tathagata.
That Buddha taught me the Samadhi of reciting the Buddha's name;It is a metaphor for someone, one is dedicated to remembering and the other is dedicated to forgetting. If such two people meet, they may not meet, or see them.The two people remember each other, and the two remember each other deeply. This is the same as the shadow and the same from birth to birth, and they are not different from each other.
‘That Buddha, referring to the Buddha who transcends the sun and the moon, is the one who teaches;'I' is the person who claims to be a man who receives the teachings;'Samadhi of reciting the Buddha' is the method of the Buddha teaching the practice of Bodhisattva Mahasthamaprapta.Thoughts are the mind that can be recited, Buddha is the object of thought, and sentient beings care about the six dusts, so they are always transformed by the environment. If they can restrain their minds and recite the Buddha's name, they will return to one thought, and return to the non-thoughts, and enter the true thoughts. This practice of Zen and Pure Land is not only the Buddha, but also corresponds to the Buddha's own nature. That is, the mind is Buddha, and the mind is not only the Buddha's name, but also the Buddha's name is the Buddha. This is what the Sutra of Observation: "In the appearance of the body, you can attain the samadhi of reciting the Buddha's name.'The Samadhi Sutra of Reciting Buddha's name says: Reciting Buddha's name is to capture all dharmas, so it is not the realm of the two vehicles of the Shravakas and Pratyekabuddhas.'If a person who practices the Samadhi of Reciting Buddha's name can achieve the same concentration and enter the same concentration as the same concentration, he can eliminate troubles, eliminate past karma, see the Buddha nature, and attain the patience of non-birth.
‘A metaphor for someone, the following is to use metaphors to illustrate the samadhi of reciting Buddha's name.The fifth sentence of the first lunar month is from a negative perspective;The next five sentences are from the positive point.Keeping it in mind is memory, and being reluctant to leave is thought.It is a metaphor for a mother and son. Because the son is far away from him, the mother is worried and missed him endlessly, and even in her dream, the shadow of a child appears;But the son is outside, spending time, living a life of wine, and having sex, singing every night, and lingering. Where do you still remember the kindness at home and looking forward to returning home as soon as possible?Because of kindness, I don’t remember my son, I will meet or see him. Since my son forgets his mother, I will not meet or see him.Therefore, it is said: 'One is dedicated to remembering, and one is dedicated to forgetting;Such two people may meet or not, or see or see or see or see.
If the mother and son miss each other, care about each other, and have deep thoughts, they can not only meet each other, but also love each other, and even be willing to live for generations, always be without children, like shadows, and never leave each other.Therefore, it is said: "The two people remember each other, and they have 200 million deep thoughts. This is the same as the shadow and the same. They are not different from each other.'
The mother and son are like Buddha and sentient beings, "One is for memory", which means that the Buddha is pitying sentient beings, always thinking about helping, and appearing in various bodies, so that sentient beings may encounter or see;'One is dedicated to forgetting', which is a metaphor for sentient beings who are obsessed with the five desires and are not aware of chanting Buddha's name and practicing, and have no chance to meet each other, and even if they meet each other, they will not know each other.For example, Zen Master Fenggan, Monk Shandao, etc. are all incarnations of Amitabha Buddha. Unfortunately, sentient beings do not know each other when they meet each other, and they miss each other in person and cannot see the Buddha.'The second deep memory' means that the Buddha always recites sentient beings like a child, and sentient beings often recite the Buddha's name, even pure thoughts are continuous without interruption. The Buddha does not leave the mind and the mind does not leave the Buddha. This is the good root, and naturally, you can see the Buddha and hear the Dharma for generations, and always follow the Buddha's studies until you become a Buddha, and you will not be disobedient and far away from the Buddha.
Tathagatas in all directions have pity for sentient beings, like mother remembering their son;If the son escapes, what do you think of?If a son remembers his mother, he will not be far away from him.If sentient beings remember the Buddha and recite the Buddha's name, they will surely see the Buddha in the present and come, and will not be far away from the Buddha.It is not easy to be convenient, but you can feel at ease and be open;If a person dyes incense, he has a fragrance in his body. This is called "Scented Light".
This passage of scripture is a metaphor in the previous part of the Dharma.The first four sentences are combined with single memory, and the second four sentences are combined with double memory.Not only does Amitabha Buddha have compassion for sentient beings, but he does not remember his son, Tathagata in the ten directions, and all Buddhas are like this;A mother's kindness is in one body, while a Buddha's kindness is endless.Tathagatas in the ten directions have compassion for sentient beings, reincarnated in the six realms, suffered all the sufferings and kept thinking about helping them, so they sailed back to the mercy, followed the nine realms, and saved all the mischief.As Sakyamuni Buddha said, "I have made a vow to make all people, just like us."'Amitabha Buddha made forty-eight vows, strictly purify the country, achieve sentient beings, and be reborn in the next country.Medicine Buddha, Lapis Lazuli Light, made twelve great vows to relieve the suffering of sentient beings and enjoy them.Guanyin Bodhisattva responds to the thirty-two responses, fourteen fearless, and gives them to all living beings.There are also Zen Master Fenggan who is incarnated by Amitabha Buddha, Master Yongming Yanshou, Monk Budai and Master Fu, Manjushri Bodhisattva who is incarnated by Maitreya Bodhisattva, Han Shanzi who is incarnated by Manjushri Bodhisattva, Shi De, and other Buddhist masters. They all come to pity sentient beings and want to relieve the suffering of sentient beings and enjoy them.Unfortunately, sentient beings are confused and ignorant, and refuse to believe in and recite the Buddha's name, and benefit from the Dharma, and live up to the Buddha's grace;It is like a naughty and rebellious child in the world who leaves his family and fails his loving mother's love, so he says;'What do you think of even if you remember it'?On the contrary, if the son thinks of his mother in his heart, just like he does not miss his son, then the mother and son will be connected with each other, and will not give up, not only will the son depend on each other in this life, but will always be mother and son in every life, and will not leave each other.This is a metaphor for sentient beings. If they can remember the Buddha and recite the Buddha, it is like the Buddha pity the sentient beings. They will definitely communicate with each other, and they will naturally see the Buddha and hear the Dharma in life for generations, and will always follow the Buddha and learn from Buddhism. Therefore, it is said: "If a son is not a hundred years, it is like when the mother remembers it, the mother and son will live in life, and will not be disagreeable."''If sentient beings remember the Buddha and recite the Buddha's name, they will surely see the Buddha in the present and come, and they will not be far away from the Buddha.'When seeing the Buddha, some see the Buddha in dreams, some see the Buddha in concentration, and some see the Buddha when they concentrate on chanting the Buddha's name.Most of the hearts of ordinary sentient beings are delusional, distracted, and evil;If a person who recites the Buddha's name can stop his delusion, let go of his distracted mind, change his evil mind, concentrate, concentrate, hold on to the Buddha's name, recite the mind all over the world, and keep in mind every thought, he will definitely feel that the Buddha will respond and hit the head to give the prophecy, which is to "see the Buddha in front of you";When you are dying, you will be greeted by the Buddha, and you will be "seeing the Buddha when you are dead."The Amitabha Sutra says: 'If one day, two days, three days, four days, five days, six days, seven days, and one mind will remain undisturbed. When the person dies, Amitabha and all the saints will be present before him.'Therefore, I will definitely see the Buddha in the present and come, and I will not be far away from the Buddha.'This refers to the words of things. What you see is the Buddha of the response body. If you can enter the rational mind from things without being confused, think of one mind without being confused, think of one mind without being confused, think of one mind without being thought, see one's own nature, experience Amitabha, and only the Pure Land of the Mind, you can see the Dharmakaya Buddha.Master Huiyuan of the Jin Dynasty formed a society to recite the Buddha's name in Lushan Mountain, specializing in the Pure Land Method, and saw the Buddha many times in his life.There are many great masters who specialize in chanting Buddha's name in China who have been practicing the method of chanting Buddha at the end of their lives, and many of them are often recorded in history books;As for modern people who chant Buddha and see Buddha and are reborn in Pure Land, they often hear about it.
If we follow the theory of rationality, the Buddha describes the original principle of enlightenment, and the sentient beings describe the initial wisdom of enlightenment.The original principle of enlightenment flows through the six realms with sentient beings, and they are not abandoned, like "one is dedicated to remembering", and sentient beings are close to enlightenment and dust every thought, like "one person is dedicated to forgetting";Although, it is always inseparable from the beginning, so it is said: "If you meet," the wisdom of enlightenment does not conform to the original enlightenment principle, and it is said: "If you meet", you will not meet."But the original enlightenment is not separated from the beginning of enlightenment, and it says: 'Can see'.All beings are confused about the original principles, their minds are greedy, anger, and ignorance, and they say "not seeing".
‘Tathagatas in all directions have mercy on sentient beings, just like mother remembering their son.'It is a metaphor that the original enlightenment principle can produce initial enlightenment wisdom.'If the son escapes, what do you think of?'It is a metaphor for sentient beings to be confused and to be deluded and to be troubled by every thought.'If the son remembers nothing, it is like when the mother remembers it,' it means that sentient beings give up their delusions and return to the truth and begin to realize wisdom.'The mother and son have lived in their lives, and they are not contrary to each other.'The metaphor for the wisdom of the first awakening, which is based on the original enlightenment, and the original unity of the first awakening.If a person with superior wisdom is able to eliminate afflictions and enter the Mahayana stage of seeing the path, where he is at the first stage of the perfect teaching, he is "seeing the Buddha in front of him."Then reach the tenth level, see the original principles of enlightenment in person, and realize the Dharma body of the Buddha in a separate way. This is to see the Buddha when you come, not far from the Buddha.'
‘It is not easy to be convenient, but you can feel at ease.'It can also be explained in terms of matter and reason.The method of reciting the Buddha's name is universally circulated, and it is not necessary to rely on the help of other convenient methods. However, by holding the Buddha's name and reciting it with one mind, you will be able to understand the mind and understand the Buddha's mind, and see the Buddha's name, and realize the patience of non-birth. This is not a matter of convenience.If you can recite the Buddha's name in reality, look back at your own mind, realize the original enlightenment, and correspond to the Buddha's nature, that is, the mind is the Buddha. The so-called "one thought corresponds to one thought, and every thought corresponds to the Buddha's name, and every thought corresponds to the Buddha's name. Without the need to rely on the help of other Buddhas outside the mind, you can cut off your afflictions and realize the Dharma body separately. This is rationality, and you will feel that your mind will be open.'
‘Like a person with fragrance, he has a fragrance.'The human body, four combinations, metabolism, nine holes flow constantly, smelly and impure, and there is no fragrance, but if you use perfume or engage in a spice profession, you will be exposed to the fragrance day and night. If you are treated over time, you will naturally have fragrance.Incense is a metaphor for the Buddha's Dharma body fragrance, the fragrance of merit, the fragrance of Prajna, and the fragrance of liberation;Those who chant the Buddha's name are always chanted, never leaving the Buddha's name, not far away from the Buddha's name, and are influenced by the Buddha's incense day and night, and of course they are infected with the Buddha's five-part Dharma body incense, and with the Buddha's three virtues incense, it solemns the Buddha's own nature, and this is the "scent and glory of fragrance".
I am the original causal realm, and by chanting the Buddha's mind, I enter the state of non-birth;Now in this world, those who recite the Buddha's name return to the Pure Land.When the Buddha asked about perfect enlightenment, I had no choice but to capture the six senses, and to achieve samadhi one after another. This is the first.
The third sentence of the first three is the Bodhisattva Mahasthamaprapta, who describes the self-interest merits achieved by practicing in the cause.The causal realm refers to the period when the practitioner first develops the Bodhicitta, seeks the Buddha's path, and transforms sentient beings, until he becomes a Buddha. Now, Bodhisattva Mahasthamaprapta said: Since he first started to study Buddhism, he has always practiced the method of reciting the Buddha's name. From the facts and things are one mind, he has entered the rational mind, and as a result, he has entered the Samadhi and attained the patience of non-birth.It can be seen that the method of chanting Buddha's name is a special method that combines the cause and effect.
There is enlightenment, enlightenment, and enlightenment.By the teachings and inspiration of good teachers, the vanishing doubts and the creation of faith is the understanding;By practicing according to the Dharma, experiencing it yourself, and understanding it in your heart, it is enlightenment;To eliminate troubles, open up wisdom, and see the Buddha nature is to attain enlightenment.The patience of non-birth is also known as the patience of non-birth.The Dharma of non-birth is the essence of all dharmas and the Buddha nature of sentient beings.All phenomena in the world are born from causes and conditions, and the essence of all dharmas has no birth, death, and no decline, which is what the Heart Sutra says in the Prajna Paramita: All dharmas are empty in appearance, neither born nor destroyed, neither dirty nor clean, neither increasing nor decreasing.The Sutra of Perfect Enlightenment says: "All sentient beings see birth and death in the absence of birth and death, so they are called "the wheel of birth and death".'The Successful King Sutra says: 'No birth is reality, and life is false. A foolish person drowns in life and death. The Tathagata is true and has no falsehood. It is called Nirvana.'The Prajna Sutra of the Benevolent King also says: 'All dharmas are truly empty, neither coming nor going, without birth or death.'The Consciousness-Only Treatise:'In the real Dharma, one should be at peace with the name of patience.'Comprehensively with the above sutras and treatises, we can see that the Dharma without birth is the true nature of all dharmas, which is the Dharma body and body that is inherently possessed by sentient beings;Being able to understand the true nature of all dharmas and abide in the Buddha nature is called the patience of non-birth.Because Bodhisattva Mahasthamaprapta specializes in practicing the method of chanting Buddha's name, he adds more thoughts into one thought, and then returns to no thoughts from one thought, and personally sees his own nature, neither born nor destroyed, without going or coming, so he can attain the patience of non-birth.
Before, it is not easy to be convenient, you can feel at ease.'It is to see the truth, and the position is in the three wise positions of ten abodes, ten practices, and ten dedication;Now I say: 'By chanting the Buddha's mind, you will enter the state of non-birth.'It is to prove the truth, and it is located in the eighth place.The eighth-stage Bodhisattva has been able to respond to his infinite body and teach sentient beings as he wishes. What's more, the Bodhisattva Mahasthamaprapta has now reached the level of equal enlightenment, so he can divide his body and save sentient beings in all directions.
‘Now in this world, those who recite the Buddha's name will be recruited to the Pure Land, "is the Bodhisattva Mahasthamaprapta who tells himself about the merits of others.When the Buddha said the Shurangama Sutra, it was in the Sarvastivador Kingdom in India at that time, and the Jetavana tree gave it to the lonely garden. Therefore, the 'this world' refers to the Saha world, because the Saha world belongs to the five turbidities and evil world, and is full of all sufferings, which is very scary. The sentient beings who grow in this world are tragically frustrated by all sufferings, which is really pitiful and pitiful.In order to save the suffering of sentient beings in this world, Bodhisattva Mahasthamaprapta came to this Saha world in particular to teach us to chant the Buddha's name, and at the same time, he used compassion and vows to absorb those who chant the Buddha's name to return to the Pure Land together.Because the Pure Land is far away from ten trillion Buddha lands, and the earth that is far away from us, without sin, suffering, war, and the horror of the destruction of the earth... so-called;'There is no suffering, but only happiness.' We will be reborn in the Pure Land with the compassion of Buddhas and Bodhisattvas. We will have the opportunity to meet with all the good people, diligently carry out the path, and be able to quickly attain the path of no birth and become a Buddha quickly.
‘Buddha asked about perfect enlightenment'The following is a summary.At the Shurangama Conference, the Buddha was Venerable Ananda. Before choosing the root of perfect enlightenment, he specifically asked all the saints, "At first of all, to realize the eighteen realms, who is perfect enlightenment, and how to enter Samadhi?'Therefore, Bodhisattva Mahasthamaprapta said: 'The Buddha asked about perfect enlightenment'.The perfection means harmony and unobstructed, and the perfection means enlightenment and unobstructedness. The twenty-five saints in the Shurangama Sutra have different causes and conditions for each person to practice. They may be enlightened based on one of the six senses, or to achieve the fruit based on one of the eighteen realms;But Bodhisattva Mahasthamaprapta has no choice but to capture all the six senses.The six senses of ordinary people are catching the six realms of dust, their eyes are seduced by colors, their ears are confused by sounds, their nose is turned by fragrance, their tongue is tied by taste, their body is tied by touch, their mind is moving, and they are obsessed with the six realms all day long. Therefore, their homework flows and their sufferings are addicted to the sea of suffering of life and death.What the person's eyes see in the eyes of the Buddha are nothing more than the solemn appearance of the Buddha, so he can absorb the eye root and not be tempted by external colors, but be greedy for the five desires and labor;What people hear when chanting the Buddha's name is nothing more than the sound of chanting the Buddha's name, so they can absorb the ears and not be confused by external sounds, but distinguish right from wrong and criticize praise;What people sniff the Buddha's nose is nothing more than the fragrance and flowers that offer the Buddha's name, so it can absorb the root of the nose and not cause love and hate caused by the fragrance and smell;What the person chants the Buddha's tongue is nothing more than the Buddha's name, so he can restrain the root of the tongue, turn the greedy tongue and eat vegetarian food to recite the Buddha's name;The touch of the human body in reciting the Buddha's name is nothing more than the Buddha's realm, so you can collect the body, forget the subject and the object, and be absolutely free of disputes;What the people who recite the Buddha’s name’s mind roots are nothing more than Buddhism, so they can absorb the mind roots, not make distinctions and choices, and commit all evil karma.Therefore, those who recite the Buddha's name can collect the six senses, so that the roots and dust are not connected, the six consciousnesses do not arise, stop delusions inside, and be free from delusions outside. Only pure thoughts can be followed one after another, and there will be no delusions, distracting thoughts, evil thoughts, or evil thoughts, so they can enter Samadhi.
Sanskrit samadhi, also known as samadhi, is translated as samadhi.The Great Wisdom Treatise says: "All meditations and minds are called samadhi."'The Mahayana chapter says: 'The mind is quiet and free from evil and chaos, so it is called Samadhi.'The method of reciting the Buddha's name, and when you recite the mind to the point of being one mind and not being confused, it corresponds to the original enlightenment and principle, you will enter the right concentration.The Bodhisattva Mahasthamaprapta gathers the six senses from the Samadhi of Reciting Buddha's name, and then enters Samadhi, so he believes that the Samadhi of Reciting Buddha's name is the best method of practice, so he said: "This is the first."
The scriptures in this chapter only explain that if you concentrate on chanting Buddha's name and keep your mind undisturbed, you can feel the Buddha appear and see the Buddha and hear the Dharma;If one can enter the mind of things and one mind of reason and one mind of reason, one can enter the right concentration, realize the patience of non-birth, and personally see the Buddha nature, but it does not explain which Buddha to recite.In theory, it is said: whether you are chanting the past Buddha or the present Buddha, or chanting the Buddha this Buddha or the other Buddha, as long as you are chanting the Buddha, you are all right mindfulness and good thoughts. You can stop false thoughts, kill sins and bring blessings, get rid of suffering and gain happiness, and eliminate troubles, see the Buddha nature, and enter the patience of non-birth.However, when the Bodhisattva Mahasthamaprapta practiced, he met the ancient Amitabha Buddha, who is now in the Western Paradise, assisting Amitabha Buddha. The scriptures in this chapter also say: 'Now in this world, people who recite the Buddha's name will be taken to the Pure Land.'It can be seen that the purpose of this chapter is to teach people to chant Amitabha Buddha and seek rebirth in the Western Paradise.We practice chanting Buddha's name. Before we can absorb the six senses, and continue pure thoughts, and achieve the perfect enlightenment of chanting Buddha's name, we can refer to the various different methods of chanting Buddha's name advocated by the ancient sages. Now it is limited to time and will be left to you tomorrow night. Let me explain it to you.
