Part 1: Confession and Confession 1. Preface The ancients said: "No one is a sage, how can he have no faults? If you can correct your mistakes, there is no greater good!" It is gratifying to have no mistakes, but if you have made mistakes, you can bravely change your past mistakes. , it is even more commendable. It is said that if there is no beauty, there will be no faults, and if the faults can be corrected, this is what it means. For example, breaking one's precepts is not unforgivable in Buddhism. As long as one can feel guilty and sincerely repent, there is still hope of rebirth. Because breaking the precepts is a personal behavioral fault, behavioral faults can still be cured. What is scary is that not only do you not think it is wrong when you break the precepts, but you are also complacent and think that everything is natural. This is called breaking the view. Broken views are like those who are terminally ill and cannot be cured; because broken views are changes in fundamental thoughts. Once the fundamental thoughts deviate, the truth and Dharma will no longer be able to enter the heart. This will inevitably lead to no connection with Buddhism forever. Therefore, the Buddhist scriptures say : "We are not afraid of thoughts arising, but we are afraid of delaying enlightenment." Buddhism is not afraid of people making mistakes, but is afraid of not correcting them. If you make mistakes and feel ashamed and repentant, you can accept the Dharma again and have the motivation to be saved. Therefore, feeling ashamed and repenting is an important lesson in practicing Buddhism. 2. The meaning and importance of shame. The so-called "shame" is a feeling of shame. According to Volume 4 of "Kusha Lun", it is said that the heart that is ashamed of the sins committed by oneself is "shame", and the heart that is ashamed of the sins one has committed when facing others is "guil". Volume 19 of the "Northern Mahaparinirvana Sutra" explains more positively that "shame" means not committing sins oneself, and "feeling guilty" means not teaching others to commit sins. Among the fifty-one mental states of Consciousness-Only Learning, shame, guilt and trust, not letting loose, tranquility, equanimity, non-greed, non-anger, non-harm, and diligence are collectively called the "Ten Great Good Land Dharmas", that is, the corresponding for all good intentions. Since shame and shame can make our mind pure and all our conduct smooth, they are called the two white dharmas. Moreover, as soon as a feeling of shame arises, all good deeds and virtues can be cultivated, so it is listed as one of the Seven Sacred Wealths in Buddhism. In our daily life, a person with a guilty conscience can not only reflect on himself at all times, but also consider others at all times. His moral personality must be noble and upright, just like a person wearing a necklace, his body is also dignified. Get up, so the "Buddha's Legacy Sutra" says: "Being humble and humble is the most solemn thing." Compared with those who are ashamed, there is no shame. If a person does not know how to be ashamed, he will not correct himself even if he has made mistakes, and will even do all kinds of evil, eventually losing his moral character and losing his personality. A person without personality is like a tree that has been stripped of its bark. If a tree has no bark, its roots, stems, branches and leaves will not be the same. , flowers and fruits all fail, which shows how important shame is to people! In Volume 47 of the "Za Agama Sutra", the Buddha told his disciples: "There are two kinds of pure Dharma that can protect the world, so-called shame and shame. If there were no such two kinds of pure Dharma in the world, there would be no parents, brothers, sisters, The order of respect and inferiority among wives, relatives, and teachers is confusing and chaotic, just like the state of animals. There are two kinds of purity. The so-called shame means that in the world, we know that there is an order of honor and inferiority among parents and even teachers, so it is not chaotic like the state of animals. " It can be seen from the Buddha's teachings that the reason why humans are different from animals is because humans have a guilty conscience. With a guilty conscience, they can correct human relations, clarify principles, uphold morality, and observe order, so that the country and society will not be out of order and disorder. . How can we see the importance of shame in social life? See ·The meaning and importance of repentance. "Repentance" means to regret one's sins and to ask for forgiveness. Volume 15 of the "Magical Sarvastivadin Vinaya" says: Confession and repentance have different meanings. Repentance is to ask for forgiveness; repentance is to declare one's guilt. "The Sixth Patriarch's Altar Sutra: Repentance No. 6" says: "A penitent should repent of his past mistakes. All his past bad karma, foolishness, deceit, jealousy and other sins should be fully confessed and they will never happen again. This is called repentance; repentance. "Repentance for past mistakes. From now on, all bad karma, foolishness, deceit, jealousy and other sins have now been awakened, and they will all be done away with forever, and they will never be committed again. This is called repentance; therefore, it is called repentance." Taken together, it actually means confessing to others, and it also means changing the past and repairing the past. According to the scriptures, what we ordinary people do in a day, whether we have too little or too much merit, or even our thoughts, are nothing more than sins and karma. These sins are like dark clouds covering the sun, blocking our Buddha nature and causing us to wander in the sea of ??life and death, endlessly reincarnated. However, Buddhist scriptures also tell us that a person is not afraid of committing a crime, but is afraid of not repenting; repentance can eliminate sinful karma. Just like when clothes are dirty, they just need to be washed with clean water and they will be naturally clean and new. As long as the seedlings in a field are strong and strong, even if there are some weeds next to them, they will have no effect. Another example is if you put a handful of salt into a glass of water, the water will taste extremely salty. If you add more water, the salty taste will naturally become lighter; if you put a stone on a boat, it will not fall down due to the buoyancy of the boat. Shen.
Repentance is like the water of Dharma, which can wash away our sins; repentance is like a raft, which can carry us to the other side of Nirvana; repentance is like medicinal herbs, which can heal our troubles and diseases; repentance is like a lamp, which can illuminate our sorrows. The darkness of ignorance; repentance is like a city wall, which can protect our six senses of body and mind; repentance is like a bridge, which can guide us to the path to Buddhahood; repentance is like a necklace, which can adorn our path to Bodhi. "Cai Gen Tan" says: "A great achievement should not be given a word of praise; a huge sin should not be given a word of correction." If you make a mistake and know how to repent, no matter how serious the crime is, it can be eliminated. Therefore, there is a so-called " Put down the butcher's knife and become a Buddha immediately." This shows that repentance has incomparable merits! Among the thousands of Buddhist methods, no matter which method we practice, we must accept it with a pure and unsullied heart. Therefore, repentance is a necessary practice. In the original Buddhist order, in order to allow the guilty disciples to repent of their crimes, the Buddha held a regular uposatha every half month, and designated the last day of the Summer Retreat as the "Day of Self-indulgence". From this, we can see the role of repentance in the Buddhist Sangha. importance. 4. How to repent. Although shame and repentance both have the same meaning of making amends, the former is more focused on introspection and is a kind of "sincerity from the heart"; the latter is an "outward" behavior, so repentance has A prerequisite is to "reveal" and repent. The so-called "revealing" means to express the mistakes you have made one by one. If you hide something, repentance will not be completely pure. 1. The object and cause of confession Since confession needs to be revealed and expressed, it must have an object. Who should I confess to? The following objects can allow us to repent: 1. Buddha statues 2. Bodhisattva statues 3. Teachers 4. The public As for the karma and conditions required for repentance, according to Volume 22 of "Sifen Vinaya Karma Shu", repentance must have five conditions. , namely: 1. Welcome the Buddhas and Bodhisattvas of the ten directions. 2. Chant sutras and recite mantras. 3. Confess your sins. 4. Make a vow and never break it again. 5. Demonstrate the doctrine clearly. According to Volume 12 of "Yuanjue Jing Luo Shu Chao", five methods are required for Hinayana confession, namely: 1. Partially exposing the right shoulder means that it is easier to perform duties. 2. Put your right knee on the ground to express your diligence and sincerity. 3. Put your palms together to show sincerity and stability. 4. Confess your crimes and hide nothing. 5. Perform a footholding salute to Buddhas, Bodhisattvas, teachers, and great virtues to express humility and sincere respect. Mahayana Buddhism advocates that five things must be met for repentance: 1. First, strictly purify the dojo. 2. Next, pave the floor with fragrant flowers. 3. Set up an altar, hang five-color flags, burn incense, light lamps, place high seats, and invite twenty-four statues. 4. Fast for seven days and bathe at three o’clock. 5. Offer to the monks. In addition, there are also regulations that do not follow the rules, such as worshiping, chanting sutras, or repenting. When it comes to ritual repentance, the practice of repentance in Chinese Buddhism originated in the Jin Dynasty, gradually flourished in the Southern and Northern Dynasties, and reached its heyday in the Song Dynasty. During this period, there are countless confession methods made by various sects and sects based on various scriptures. The most popular confession methods in modern times include: 1. Liang Huang's Treasured Confession: This is the longest-standing confession method in our country. Today, whenever people want to eliminate sins, eliminate disasters, and save the souls of the dead, they practice this confession devoutly. 2. Water Repentance of Compassion Samadhi: Abbreviated as Water Repentance. In the Tang Dynasty, Zhixuan, the master of the state of Wuda, used samadhi water to wash his sores and wash away the karma of the past life. This is an allusion to the confession method. Zhixuan Yi Zongmi wrote the "Yuanjue Sutra Dojo Cultivation Ceremony", which compiled the compassionate water confession method, allowing all living beings to repent sincerely according to this method, so as to eliminate the karma of past lives. 3. Great Compassion Repentance: Also known as the Thousand Hands and Thousand Eyes Great Compassion Mantra. It is a confession method based on the "Great Compassion Mantra" and is a commonly popular confession method today. 4. Medicine Master’s Confession: Also known as Medicine Master’s Samadhi practice. This is a repentance method based on the "Medicine Master Tathagata's Original Vows and Merits Sutra"; for any ritual that eliminates disasters and prolongs life, pray to this repentance frequently. 5. Pure Land Repentance: Also known as the Repentance Ceremony for Rebirth in the Pure Land. This repentance method is based on Mahayana sutras such as the Mahayana Sutra and the Praise for the Pure Land Sutra. This repentance method has become widely used among the people with the popularity of Pure Land belief. 6. Ksitigarbha Repentance: Also known as the Compassionate Ksitigarbha Repentance Method, it is a relatively recent confession method. Whenever you perform rituals to repay your parents' kindness or pray for your parents' blessings, you should pray to this repentance frequently. In addition, the Vajra Repentance, the Eighty-eight Buddhas' Great Names and Treasures Repentance, the Thousand Buddhas' Great Names and Treasures Repentance, etc. are also commonly practiced repentance methods. 2. Methods and Categories of Repentance The methods and nature of repentance are classified in many ways according to what is recorded in each sutra. According to Volume 1 of "Si Fen Lv Karma Shu", there are two types of confession: the formal teaching confession and the transforming teaching confession. Those who violate the precepts must repent from the Zhijiao (the teachings of the precepts), which is limited to the five monks, Hinayana, current offenders, etc.; those who commit the sins of the karmic path must repent from the Huajiao (the teachings of the sutras). This is the case Accessible to all practitioners. There are three types of confessions in Zhijiao: 1. Confession of all Dharmas: Repentance to more than four monks. 2. Confession to the master: Confession to one person in the master’s family.
3. Mental repentance: It is advisable to repent to the deity. In the second volume of "Maha Zama?a", repentance is divided into incidental repentance and rational repentance: 1. Situational repentance: Repentance performed through actions such as worshiping, praising, chanting sutras, etc., is also called confession according to the incident. General confessions fall into this category. 2. Principle repentance: observing the truth of reality in order to achieve repentance for the elimination of sin, also called repentance by observing reality. According to the third volume of "Golden Guangming Sutras", there are three types of repentance: 1. Dharma repentance: Repentance is performed according to the rituals, such as the Lianghuang Repentance, the Great Compassion Repentance and other repentance rituals. 2. Repentance: Visualize the Buddha's appearance, merits, etc., as a way of repenting for sins. If you can successfully visualize, it means that your mind is focused on the compassion and merits of the Buddha, and your sins will not easily appear. 3. Confession of no birth: Confession of no birth is the repentance of observing the truth and thinking about the body of sin without birth. If there is no birth, the law has no birth. It is said that "when the mind arises, all laws are born; when the mind is destroyed, all laws are destroyed." It is also said that "sinful karma is created by the heart. If there is no mind, the sins will also be destroyed." Although sinful karma has good and evil qualities in appearance, there is no good or evil in nature. Therefore, there is no sinful karma to speak of in nature and Buddha-nature. Practitioners of the Tiantai Sect also have three methods of repentance - 1. Repent through the door of precepts: adhere to the precepts diligently and practice day and night, like a fire, burning away all emotional barriers. 2. Repent with the door of merit: The practice of always performing merit and making offerings to the Three Jewels is like the spring breeze that blows away all troubles and obstacles. 3. Repent with the Gate of Immortality: Break through life and death and practice selflessness, just like pure water, washing away all obstacles to knowledge and vision. In addition, Tiantai Sect makes "Six Root Repentance" based on the "Lotus Samadhi Repentance Method" written by Master Zhiyi, that is, repenting of sins and obstructions in the six sense organs of eyes, ears, nose, tongue, body, and mind. Also known as the Lotus Confession, it is an important confession ritual of the Tiantai Sect. According to the "Avalokitesvara Bodhisattva Sutra", there are five ways for lay people to repent: 1. Do not slander the Three Jewels, and even practice the six thoughts (remembering the Buddha, reciting the Dharma, reciting the Sangha, reciting the precepts, reciting the gift, and reciting the heaven). 2. Be filial to your parents and respect your teachers. 3. Correct your body and mind, and treat others with compassion and morality. 4. Do not kill any living being on the six fasting days. 5. Believe in cause and effect. In addition to the methods of repentance contained in the above sutras, ordinary Buddhists can also practice the following six types of repentance in daily life: 1. Say good things and repent. 2. Donate money and repent. 3. Serve diligently and repent. 4. Make others repent. 5. Repent with gratitude and repay kindness. 6. Repent with the heart of worshiping the Buddha and apologizing for your sins. 3. The merits and aspects of repentance Repentance can not only eliminate sins, but also increase blessings. According to classic records, repentance can lead to five blessings: 1. Never stay away from all saints. 2. All sentient beings are happy to see and hear. 3. When entering the public, do not feel fear. 4. Get a good reputation. 5. Solemn Bodhi. After repentance, you can self-examine based on the situation at the time of repentance to determine whether your sins have been purified. There are three different types of repentance: 1. Low-grade repentance: the whole body is slightly warm and the eyes are filled with tears. 2. Mid-grade confession: pores all over the body become hot, sweating, and bleeding from the eyes. 3. Top grade confession: All the pores on the body and eyes are bleeding. This is the highest confession. 4. The Principle of Repentance and Induction Most people always hope to have some induction when they study Buddhism and practice, but why do some people have induction and some do not? The principle of induction is like "the moon appears in the center of the river". As the saying goes, "Thousands of rivers have water, thousands of rivers have moons, and there are thousands of miles of cloudless sky." Here, there is no distinction between living beings on the earth. As long as the hearts of all living beings are pure and untainted, just like the water in a river is clear and waveless, the moon can naturally reflect in the center of the river. Therefore, people who have no induction cannot blame the lack of moon in the sky, but should blame their own inner seas for being unclean. As the saying goes, "If a person has a sincere heart, the Buddha will respond." As long as we can always purify our hearts through the water of repentance, we will naturally be able to communicate with Buddhas and Bodhisattvas. 5. The Conclusion Sutra says: "The Buddha taught all dharma to cure all minds; if there is no mind, why use all dharma!" The heart is our master, and becoming a Buddha depends on it; the flow of the five realms is also due to it, the mind The importance is self-evident. However, in daily life, most people only know how to take baths to purify themselves, but do not know the importance of "purifying the mind". They allow our minds to run around in the world of the five desires, the right and wrong of people and self, and care about gains and losses, and in the end we will never be free. day. How can our hearts be purified? Shame and repentance are the power to purify the body and mind. A single thought of shame and repentance can transform our originally short-sighted life into a moment of beauty, freedom and contentment.
Feeling ashamed and repentant is a way to turn evil into good. The current society is full of chaos. Everyone is pursuing their own selfish interests and ignoring the interests of the majority, causing social disorder and unrest. At this time, if everyone has a heart of shame and repentance, he will Feeling sorry for the country, the public, parents, teachers, relatives and friends, the feeling of "sorry" will definitely inspire the sentiment of gratitude and feedback, and then turn violence into peace. Why worry about social instability? Therefore, feeling ashamed and repenting is not only a must practice for Buddhists, but also a magic weapon for saving the world in establishing a harmonious society! Chapter 2: Make a Determination and Make a Will 1. Foreword When we do anything, we must first set a goal. Only with a goal can we have a direction for our efforts; with a direction, we can focus on doing things. Setting goals is "determination", which is called "determination and determination" in Buddhism. 2. What does it mean to make aspirations and make vows? Making aspirations and making vows is the foundation of learning Buddhism. Motivation, also known as initial intention, new intention, new intention, first intention, intention, etc., refers to the idea that comes from the heart. "The Avatamsaka Sutra" says that when learning Buddhism, we must not forget our original intention, which means we are encouraged not to forget the Bodhicitta of "promoting from above to transforming from below" that we originally developed when learning Buddhism. Learning Buddhism is a kind of practice of cultivating the mind and nature. How to cultivate the mind? To cultivate the mind, we must first "generate the mind." The scriptures describe our hearts as fields and earth. Only when the mind is developed can we sow seeds, and only when the mind is developed can all things grow. Therefore, the first step in learning Buddhism is to be determined. If you are motivated to sleep, you will sleep well. If you are motivated to eat, you will be full. If you are motivated to work, you will be able to do everything. So the first step in cultivating the mind is Just be motivated. The so-called "determination" refers to a determination to achieve one's desired goal, which is also commonly known as "determination". Making a wish is like winding up a clock, adding enough gasoline to a car to generate forward momentum; it is also like having a compass installed on a ship, or a student setting a homework schedule and having a goal to move forward. Therefore, aspiration is to develop the heart, and making a wish is to establish a goal. Studying Buddhism without making any determination or vows is like plowing a field without sowing seeds or a ship without a compass. If you don’t sow seeds, how can you harvest? How to cross to the other shore without a compass? Therefore, to learn Buddhism, you must first make a determination and make a vow. See: The Importance of Making Heart and Vows The first important thing in learning Buddhism is to make heart and make vows. Making heart and making vows expresses one’s expectations for the future. This shows that Buddhism attaches great importance to the value of the future. "Encouragement to Arouse Bodhicitta" says: "The key to entering the Tao is to have aspiration as the first priority; to practice urgent tasks, make vows as the first priority. If the vow is established, all living beings can be saved; if the heart is aroused, the Buddha's path can be achieved." Volume 7 of "Great Wisdom Treatise" says: "There is no wish to achieve blessings, and there is no standard. If you wish to be a guide, you can achieve something. For example, if you sell gold and follow the teacher, the gold will not be fixed." "The state of Zhuangyan Buddha is a great matter. It is difficult to achieve merit by doing it alone. You must rely on wishes. It can only be accomplished with strength. Even though the strength of an ox can pull a cart, it must be driven by a charioteer." In addition, the Mahasattva Sutra says: "Vows can defeat the demonic army of troubles." " said: "A Bodhisattva must first establish sincerity and make a determined oath. Those who take the oath will never let go, slack off, or be slow." It can be seen from this that the reason for entering the Tao is to fulfill the vow, because although the "result" is from " However, without the power of "willing", even if you do, you will not be able to achieve the desired goal. Therefore, making a will is an important help and motivation to achieve all undertakings. Making a wish is like sowing seeds. The quality of the seeds can determine the future harvest. The motivation and size of making a wish can affect a person's future achievements. Its importance is evident. 4. What intentions and aspirations should be made when studying Buddhism? "The Surangama Sutra" says: "Because the ground is not right, the result will be detours." The intention and vows must be consistent with the great, upright, round and true, that is, the vows made. , not to be tempted by worldly material desires, fame and power, and no matter what hardships and hardships we encounter, even if it is a matter of life and death, we will never forget our vows, only to seek for the supreme Bodhi, and only to save all sentient beings from the torrent of life and death. , if you make such a vow, you will not deviate from the right path. According to Volume 12 of "Collection of Translation Names", there are three kinds of aspirations that should arise when studying Buddhism: 1. Develop a mind of great wisdom: seek all Buddhist Dharma extensively with wisdom, so that all living beings can enjoy the joy of Dharma. 2. Have great compassion: Compassion for all sentient beings who undergo reincarnation and death and suffer all kinds of suffering, and vow to rescue them. 3. Make great vows: According to the Four Great Vows, make the heart of supreme Bodhi, seek the Buddha's way, and transform all sentient beings. In addition, such as gratitude, shame, devotion to the truth, merit, deep confidence, respect, broad mind, patience, etc., any desire that can help us achieve the highest goal of "self-benefiting and benefiting others, conscious awareness of others" and learning Buddhism , are all motivations that Buddhist practitioners should not forget even for a moment. In particular, we should have the following four kinds of hearts and make four kinds of wishes: 1. Four Hearts 1. Be compassionate, there is no separation between us and others: Learning Buddhism is to learn from Buddha, and Buddha is the embodiment of compassion. If you don’t have compassion, you will not be able to learn Buddhism. Corresponds to Buddhism.
The fundamental purpose of Buddhism is to "eliminate suffering" and "to bring happiness", and "compassion" means "to bring happiness", and "compassion" means "to get rid of suffering". Therefore, if one cannot be compassionate when practicing Buddhism, there is no point in learning Buddhism. Buddhism talks about "great compassion without predestination and great compassion for the same body." A compassionate person will be able to treat others without regard to himself. He will be able to take care of everyone regardless of relative or distance. Naturally, he will be able to have no barriers with others and achieve the goal of no separation between others and himself. 2. Make a vow to always follow Buddhism: Always following Buddhism is one of the ten major vows made by Samantabhadra Bodhisattva. When we study Buddhism, we must learn from the aspirations and aspirations of Buddhas and Bodhisattvas. We must always follow good friends, teachers, and great virtues to learn. If we have the determination, we will surely achieve some success. 3. Arouse bodhicitta and spread it up and down: Gude said: "Bodhicitta is the cause, great compassion is the foundation, and expedient mind is the ultimate." Bodhicitta is to seek the Buddha's way from above, great compassion is to transform sentient beings down, and expedient mind is to practice expediently. Photography method. A bodhisattva practitioner must have bodhicitta. With the seeds of bodhicitta, and with the help of great compassion and convenience, only by integrating the three hearts can he develop the Mahayana aspiration. This is what everyone who studies Buddhism should do. If you have a great heart and can generate bodhicitta, you will definitely be able to enter the path of Bodhisattva. 4. Create a selfless mind and expand it to completion: Selfless means that our state of mind can tolerate everything, regard others as the same as ourselves, and even sacrifice the small self in order to complete the greater self. If I can develop a selfless mind and integrate myself into the public and the group, then the public will be me and the group will be me. Therefore, the selfless self is bigger and higher, and can achieve everything and complete everything. 2. Four Vows 1. Vow to save boundless sentient beings: Unless we are willing to become Hinayana monastics when we learn Buddhism, it is our unshirkable mission to spread the Dharma and save all sentient beings. As the saying goes, "Propagating the Dharma is a household chore, and benefiting living beings is a career." Therefore, as long as it is Mahayana practitioners should have the great intention of "voting to save all sentient beings boundlessly". 2. Vow to end endless worries: Learning Buddhism is actually fighting against the demonic army of your own worries. If you can defeat your worries, you will naturally be able to reveal your true Buddha nature, and you will naturally be able to follow the Buddha's path. On the contrary, if you can't even control your own worries, If they are eliminated, they will continue to reincarnate in the sea of ??life and death, let alone save others. Therefore, to learn Buddhism, we must first improve ourselves and eliminate all worries. 3. Vow to learn the infinite Dharma: Since learning Buddhism requires the intention to save others, you must first possess all kinds of knowledge and abilities. In ancient India, there were the so-called "Five Mings": (1) Statement: linguistics, phonology, exegesis, and music. (2) Gongqiaoming: knowledge of science and technology. (3) Medical prescription: knowledge of health care and medicine. (4) Yin Ming: logical reasoning and theory. (5) Inner understanding: Concentrate on the study of the five vehicles of cause and effect, or the study of expressing one's own purpose. Although the above five enlightenments cover a wide range, in today's diversified society, they seem to be insufficient. This only shows that in order to save all sentient beings, Bodhisattva should learn all Dharma doors. 4. The supreme vow to achieve Buddhahood: The ultimate goal of learning Buddhism is to become a Buddha. Although becoming a Buddha is not easy, it requires "cultivating good appearance for a hundred kalpas and practicing blessings and wisdom for a thousand times." However, we have to do it even if it is difficult, especially not only for ourselves. We must vow to achieve Buddhahood, and we must also vow to save all sentient beings and finally achieve Buddhahood. This is the true "supreme vow to achieve Buddhahood." 5. The Vows of Buddhas and Bodhisattvas According to what is recorded in the sutras, all the Buddhas in the past were formed by making vows. For example, the forty-eight great vows of Amitabha are recorded in the "Infinite Life Sutra", the five hundred great vows of Sakyamuni Buddha are stated in the seventh volume of the "Sorrow of the Flower Sutra", and the ten great vows of Maitreya are stated in the "Maitreya Bodhisattva's Original Vow Sutra". Good Vows: In the Sutra of Merit and Virtue of Medicine Master Tathagata's Original Vows, there are twelve major vows made by Medicine Master Tathagata to eliminate the suffering of all sentient beings. Even the eighteen great vows of Manjushri Bodhisattva, the ten great vows of Samantabhadra Bodhisattva, the ten great vows of Avalokitesvara Bodhisattva, and Ksitigarbha Bodhisattva's vow that "hell will not be empty and I will never become a Buddha" are all great vows made by Buddhas and Bodhisattvas. Here is a list of the four great Bodhisattva’s vows for the followers of Buddha to imitate: 1. Manjushri Bodhisattva’s vows 1. I wish to make the world of Buddhas on the sand of the Ganges River a Buddha’s land. 2. May the light of the Buddha Land shine everywhere. 3. I wish to achieve enlightenment under the Bodhi tree. If I am not satisfied with my wish, I vow not to sit down. 4. I am willing to preach the wonderful Dharma to all living beings in the Buddha lands. 5. May there be no women or other evil ways in the Buddha Land. 6. May all living beings be free from troubles and defilements, and see the pure holy life. 7. May all living beings in the Buddha Land have cassocks with them when they are born. 8. May all living beings be filled with all kinds of flavors by thinking about eating. 9. I am willing to spread the Dharma and wealth to all living beings who are poor and distressed. 10. May all sentient beings in the ghost world be satisfied. 11. May all living beings learn the five supernatural powers and travel through space without hindrance. 12. I am willing to preach Dharma to all sentient beings so that they can avoid craving. 13. May all sentient beings think about clothes and obtain wonderful treasure clothes. 14. I wish to offer treasures and tools to all Buddha lands. 15. May all sentient beings stay away from the eight difficulties and unwholesome dharma. 16. May all sentient beings be free from suffering and displeasure. 17. May the Buddha land be adorned with immeasurable wonderful treasures.
18. May all the Buddha’s merits and virtues be placed in my Buddha’s land. 2. The Vows of Samantabhadra Bodhisattva 1. Pay homage to all Buddhas. 2. Praise the Tathagata. 3. Make offerings extensively. 4. Repent of karma. 5. Rejoice in the merits. 6. Please turn the wheel of Dharma. 7. Ask the Buddha to live in the world. 8. Always follow Buddhism. 9. Be obedient to all living beings. 10. Universal dedication. 3. Avalokitesvara Bodhisattva’s Vows 1. May I know all dharma quickly. 2. I wish I could gain the eye of wisdom soon. 3. May I speed up all the people. 4. May I get good convenience soon. 5. May I take the Prajna boat quickly. 6. I wish I could get over the sea of ??suffering soon. 7. May I quickly attain the path of precepts and concentration. 8. May I reach Nirvana Mountain as soon as possible. 9. I hope I will soon meet Wuweiji. 10. May I be the same as the dharma-nature body. 4. Ksitigarbha Bodhisattva’s Vows: If the hell is not empty, you will never become a Buddha; only when all sentient beings are saved can you realize Bodhi. In addition, many eminent monks and virtuous people in ancient times have made great wishes for "the righteous Dharma can last for a long time and all living beings can be freed from suffering." For example: Master Xuanzang "would rather go to the west to die than return to the east to be reborn" and finally fulfilled his great wish to learn Buddhist scriptures from the Western Regions; Master Jianzhen "for such a big thing, why not waste his life!" finally spread Buddhism to Japan. Even in modern times, Master Cihang said: "I am determined now not to seek for myself, blessings and rewards for humans and gods, sravakas and pratyekabuddhas, and even the vehicle of power. All Bodhisattvas, only rely on the highest vehicle and arouse bodhicitta, and I hope that all sentient beings in the Dharma Realm can achieve it at the same time." "Nutara Samyak Sambodhi" are all examples for future generations of Buddhists to learn from. Lu·How do Buddhists today make aspirations and vows? Making aspirations and making vows can strengthen confidence and perseverance, increase bodhicitta, enhance faith, and achieve the ultimate perfection of our morality and personality. Especially in today's society, if one more person makes a vow to seek enlightenment, more seeds of Buddhahood will be sown; if one more person learns Buddhism and becomes a Buddha, the society will be less violent. Therefore, I hope that everyone can often make vows to leave faith for themselves, contributions to their families, compassion to society, history to life, merit to the Taoist temple, and good deeds to all living beings. Leave wishes for the future, leave light for the world, etc. The following is a draft of vows written by modern Buddhists, praying that everyone will be saved. 1. Master Hong’s vows: 1. May the Buddha’s light shine universally and all sentient beings be saved. Secondly, I wish that the Dharma water will flow forever, and that the Dharma protector Tanana will receive benefits. Three wishes for Buddhism to flourish and for everyone to learn Buddhism and gain blessings and wisdom. The four vows made every day will benefit everyone in the Dharma Realm. Five Vows: Learn what Buddhism has learned, and never tire of doing Buddhist deeds. The six wishes are to always arouse great compassion and perform Dharma benefits to all living beings. The seven wishes are that your heart will be as peaceful as the ground, and that all living beings will have no grudges. Eight wishes for everyone in the world to understand cause and effect and follow the right path. Nine wishes that all living beings who are poor and sick will be happy in body and mind, and that all diseases will be eliminated. I hope that society will be stable and free from all the sorrow and sorrow in the world. 11. I wish that the country will be prosperous and strong, and that everyone will have bodhicitta. Twelve wishes for world peace and the pure land of Buddha's light in the world. 2. Vows made by Buddha’s Light members (1) 1. I wish that we pay respect to the Three Jewels that live forever, and that the righteous Dharma will last forever and that Buddha’s light will shine universally. Second, I wish that we believe in Humanistic Buddhism and have a happy life and a happy family. Thirdly, I wish that we practice life and practice and be respectful at all times. Fourthly, we wish to practice compassion, joy and equanimity, and do good deeds every day to straighten our body and mind. May we respect our members and welcome you when you come and see you when you go. Sixth, we wish to have the right knowledge and right views, and discover our own prajna nature. 7. May we realize the Dharma and enjoy peace and happiness, and may we forever be free from troubles and stay away from ignorance. Eight Vows We vow to save all sentient beings, and the Pure Land of Buddha will appear on earth. Buddha's Light Member Vows (2) I wish to be a human being born on earth. Second, I wish to be a compassionate person with the same body. Thirdly, I wish to be a sensible and wise person. Fourth, I wish to be a strong and patient person. Five wishes to be a generous person. Six wishes to be a pure Taoist. Qi wishes to be an optimistic and happy person. Eight wishes to be a harmonious person of Buddha’s light. 3. The housewife’s vows: First, I wish to protect Buddhism, respect the Three Jewels, and always be the protector of Buddhism. Second, I wish to practice Buddhism, build a happy family, and make my family safe and happy. The third wish is to educate our children, lead by example, and make them become great leaders and pillars of the country. Fourth, I would like to help my husband develop his career so that he will have no worries. The five wishes are to be filial to parents-in-law, to fulfill the obligations of sons and daughters-in-law, and to ensure family harmony. Liu is willing to participate in more social welfare activities, do a good job in environmental protection and child care, and build a comfortable living space for future generations. Seventh, I wish to give joy every day, share happiness with others, and fill the society with peace and harmony. 8. May everyone be content and grateful, work diligently, and have a prosperous life without murder, theft, robbery, fraud and other evil things. 4. The police's pledge: 1. Willing to fulfill their duties, have the courage to take responsibility, and ensure that the people live and work in peace and contentment. Second, we are willing to uphold public rights, crack down on crime, and eliminate violence in society. The third wish is to maintain good physical and mental health, abide by the law, and establish a good police conduct. Fourth, I hope that I will be safe and not be violated, so that my family will not be worried or frightened. The five wishes are to uphold justice, give fearlessly, and make the world free of evil and terror.
5. The vows of primary school students: 1. I wish to study hard, enrich my knowledge and abilities, do great things in the future, and serve the country. Second, I wish to be filial to my parents, be friendly to my brothers, and be a good child who will not worry my parents. Third, I wish to respect my teachers, live in harmony with my classmates, and be a good student with both good character and academic performance. 4. Willing to abide by school rules and not do anything that damages the reputation of the school. The five wishes are to be optimistic and cheerful, take the initiative to help others, and do one good deed every day. Liuyuan campus has a kind atmosphere and is free from the harmful effects of amphetamines. Qi wishes that there are good people in the world, and there are no kidnappings, blackmails or other horrific things. I wish that everyone has a happy family and can grow up happily and healthily under the love of parents and the education of teachers. 7·Conclusion Generally, people who study Buddhism often advise people to be determined and make vows. In fact, making intentions and making vows is not exclusive to Buddhists. Everyone in society should make vows. Only when you are motivated can you get things done; when you make a will, can you have goals in doing things. Making aspiration is like mining energy. The energy in the heart is everyone's greatest wealth that is inexhaustible. "Encouraging Bodhicitta" says: "The Vajra is not strong, but the power of aspiration is the strongest; the emptiness is not big, the king of mind is the biggest." How big a person's mind is, how great his achievements will be; how strong the power of aspiration is, how powerful he will be. powerful. The path to Buddhism can only be achieved if the mind is aroused. Therefore, to learn Buddhism, one must be determined and make aspiration. Only by making aspiration and aspiration can one achieve success. Chapter 3 The Six Perfections and Four Photographs 1. Introduction The Buddha's Dharma is vast and boundless, but it can never be summarized as follows: the five-vehicle Dharma of the Human Vehicle, the Heavenly Vehicle, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle. The five-vehicle Buddhist teachings are differentiated according to their motivation, purpose and method. The Human-Heaven Vehicle is a method of expediency established by the Buddha. It is a mundane method that cannot end life and death. Although the Sravakas and Pratyekabuddhas can escape from life and death and transcend the three realms, they only save themselves and can only "eliminate one's own suffering and gain their own happiness" and fail to save others and benefit others. The Buddha denounced it as "scorched buds and ruined seeds." , it can be seen that it is still not the final result. Only the Bodhisattva Vehicle, which benefits oneself and others, saves oneself and saves others, makes the Four Great Vows, practices the Six Perfections and Four Impartments, and achieves Buddhahood, is the ultimate method of Buddhism. The Bodhisattva who aspires to seek the Mahayana takes the Six Perfections as the main method of practice. The preface to the "Zengyi Agama Sutra" says: "The Bodhisattva who aspires to the Mahayana has various categories. Human beings say that the six perfections are infinite, giving alms, observing the precepts, forbearance and diligence. "The power of Zen wisdom is like the beginning of the month, and you can grasp all the Dharma of the Infinite Contemplation." If a Bodhisattva practices the Six Paramitas, possesses the blessings and wisdom, and completes his practice, he will realize the supreme enlightenment. For example, the volume of "The Sutra of Awakening the Bodhi Heart" says: "Giving is the cause of Bodhi, because it absorbs all sentient beings; keeping the precepts is the cause of Bodhi, doing good deeds and fulfilling the original vows; patience is the cause of Bodhi, and it achieves the thirty-two signs and eighty attributes." Because of good shape; Diligence is the cause of Bodhi, which increases good deeds and teaches diligently to all living beings; Meditation is the cause of Bodhi, because the Bodhisattva is good at self-control and can know the thoughts and actions of all sentient beings; Wisdom is the cause of Bodhi, which is sufficient to know the nature of all dharma. Therefore, the key point is that the six paramitas are the cause of Bodhi. If the Bodhisattva practices the six paramitas and follows his actions, he will gradually advance to the third level of Anuttara. "Miao San Bodhi." It can be seen that the six degrees and four shots are the necessary conditions for achieving the path to Bodhi. 2. The meaning and content of the Six Paramitas "Six Paramitas", Sanskrit sad-paramita, sat-paramita. The full name is "Six Paramitas", which is translated as "Six Degrees", "Six Degrees of Infinity" and "Six Degrees to the Other Shore". Paramita is translated as salvation, which means to reach the other shore, that is, to achieve the ideal and to complete. It is the six cultivation methods practiced by Bodhisattvas in Mahayana Buddhism to achieve Buddhahood. The six paramitas refer to: giving, observing precepts, patience, diligence, meditation, and wisdom. Its meaning and content are as follows: 1. Giving Giving, the Sanskrit word "Dana", which means "giving" means giving away what you have and giving it to all living beings. This is the first step in taking care of all living beings. "First use the hook of desire, and then lead people to enter the Buddha's wisdom." Only after giving satisfaction in life can it be easier to lead all living beings to practice and enter the Tao. There are three types of giving: 1. Financial giving: internal financial giving and external financial giving. Giving away the life of the head, eyes, and brain is called giving away internal wealth; giving away farmland, house, clothing, food, and treasure is called giving away outside wealth. 2. Dharma-giving: Using Buddhist Dharma to transform and guide sentient beings to save them is called Dharma-giving. "Among all kinds of offerings, Dharma offerings are the most important." The Diamond Sutra says: "If a person fills the seven treasures of the three thousand worlds and uses them to give away, the blessings gained will not be as good as receiving and upholding four lines of stanzas and even saying them to others." Dharma. It can be seen that the extraordinary value of giving is rare. 3. Fearless giving: giving that belongs to spiritual power. Give spiritual comfort to the suffering person to keep him away from fear; or you can observe the precepts and endure humiliation and not infringe on others, so that the other person will be free from fear. For example, when Guanshiyin Bodhisattva hears the voice and saves suffering, and makes sentient beings stay away from fear, this is the act of giving without fear. The value of giving is due to its merit