How do people get worldly blessings, such as how to seek worldly wealth, how to get worldly health, and how to turn over a new leaf? After all, many people don't immediately understand the part of life in the Six Tao, and they don't understand the hardships of reincarnation, so some people will seek to turn over a new leaf and how to be a man. Of course, the Buddha will not give up these people, lead them to gain benefits, and give them ways to gain benefits.
It's even worse to take advantage of the sky. What can we do to incarnate into heaven, how can we get the blessing of heaven, how can we maintain a long life and how can we get more extraordinary happiness? Most of this is related to skyride. In ancient India, where the Buddha lived, many heterodox practices were only aimed at being born in heaven, so Tiancheng had a great mass base. Heaven is divided into 28 floors, which are divided into three parts: practitioners of blessing, practitioners of Zen and practitioners of airdropping. If you want to be born in different heaven, you must rely on different karmic behaviors. When someone just wants to be born in the sky, four days will be over, and the Buddha will tell him that being a beggar is even worse. When a person is reincarnated, the Buddha will tell him that there is a stronger and happier place to lead such a person forward with these interests. At the right time, the Buddha will tell him that heaven is also in reincarnation, and God's blessings will be enjoyed and reincarnated one day.
Hinayana can be divided into sound perception and edge perception. The result of sound and smell multiplication is arhat, and the result of edge perception multiplication is Buddha. Theravada practice can reach the highest Buddha, but it can't shrink into a bodhisattva, that is, there are essential differences between Theravada and Mahayana.
Hearing the Buddha's teachings is the achievement of arhat. There are four stages in the process from one fruit arhat to four fruit arhat, and there are different contents to practice at different stages. Although one fruit and two fruits are saints, they have not been reincarnated in the strict sense, so one fruit and two fruits need The six great divisions in the wheel of karma to complete the practice of achieving three fruits. When you get to the three-fruit arhat, you don't need reincarnation anymore. In life and death, you only have one life, and you can't enter reincarnation again, but it's not really over. There is no place to stay in other environments, and you can practice in the first five layers of the color world to reach the realm of four fruits. When you arrive at the Arahant in Shikoku, you can completely get out of reincarnation.
The fundamental goal of Hinayana practice is to treat one's doubts. A fruit arhat can only become a fruit arhat if there are no mistakes when looking at it, so the fruit arhat must be at the eye level. If this person has no eyes, he can't be an arhat, because he can't see everything in the three realms, and naturally he can't get rid of the interference and mistakes of things in the three realms.
What arhat needs to do from two fruits to four fruits is to get rid of doubts on the basis of seeing them. That is to say, there are mistakes in thought, confusion and confusion in the three realms. This is rigid and cannot be crossed in an instant. If we can get rid of the doubts of the three realms, we have to work hard at the level of thinking, which is why the five-color world can't return to heaven.
If we can't start our own thinking, we can't think about Buddhism by ourselves, and we can't achieve the goal of two fruit arhats. In other words, if you practice Hinayana Buddhism and refuse to think for yourself, then even if you memorize all the scriptures, you can't become a two-fruit arhat.
Arriving in Shikoku means that he has got rid of the confusion of 88 products and 8/kloc-0 products. There is no doubt about seeing and thinking, and these two aspects will not give him any more trouble.
After reaching the four fruits, we should guard our hearts and let them avoid twelve kinds of heavy heart movements, which are the source of twelve kinds of life. If you don't move this heart, you won't be reincarnated in the corresponding environment, so you can't enter reincarnation.
The highest realm of Hinayana is the realm of Buddha. When you come here, you must have eyes, that is, people with eyes above level have the possibility of becoming Buddhas. What is the state of the eyes? He can see the wisdom shining in everything. Just like Huineng, the sixth ancestor, who first heard the walker recite the Diamond Sutra, later said that "wisdom always comes from the heart", this state is already remarkable. In other words, wisdom can be found in any place, anything, any thinking, any sight and any touch. This kind of person should really be considered very beneficial. Some initiates may be such people, but the proportion of such people is really not high. People who are honest, obedient and willing to work can become arhats. Without their own long-term cultivation and good roots, it is impossible to ascend to Buddha's fruit. In other words, without long-term bedding, there is no hope to cultivate Buddha's fruit. Therefore, the practice of Hinayana, even the Hinayana mentioned by many people now, generally ends with the aroma of grosvenor, because you can't get it by practicing for several generations. Hinayana said that arhat is eye level, and Buddha must be eye level.
Mahayana and Hinayana fought in different places. Hinayana fights for self-cultivation, and you can get out of reincarnation by watching your kindness. Mahayana doesn't stop there. Mahayana is based on compassion and bodhicitta is the direction. That is to say, even if Hinayana reaches the Buddha's fruit, it can't show bodhicitta, and it can barely show compassion, but it really doesn't have the ability to show bodhicitta.
So arhat's compassion is reflected in his silence. He can't talk. Why? Because arhat can observe the cause and effect of life and death in the 80 thousand robbery, but he can't observe the farther source, so he dare not speak, because he doesn't know what is going on, and he is worried and wrong. We know that the Buddha accepted an old man to become a monk, and this old man was rejected by many arhats. The arhats didn't see any good roots in this man during the 80,000 robbery, so they didn't accept him as a monk, but the Buddha did, because the Buddha saw this man make a wish in front of a Buddha before the infinite robbery, and there was such a realm. Therefore, Arhat's compassion lies in forbearance, forbearance not to say, forbearance not to be tempted, forbearance not to confess, forbearance watching everyone move forward with their own karma. Even if there is a big hole in front of you, you can't say it, because this is my karma, and you have to experience it. If you don't experience it, you can't wake up, so it is ruthless to interfere with the causal process of others.
Buddha bhikkhu also has compassion, but he can't express it because he can't express perfection. It is arrogant to insist on Buddha's Buddha. He can show more compassion than arhat. He can release many spells around his body, just like the mantra wheel we see in comics. Buddha sticks to Buddha to show these mantras for the benefit of the public.
Mahayana compassion is based on Buddhism, that is, Mahayana compassion is based on giving Buddhism. For example, how to ease an annoyance and how to solve it? This is the research object of Mahayana. If you can't solve all kinds of troubles, you are not taking the road of Mahayana, so Mahayana and Hinayana are different. Mahayana's play is to enter reincarnation, experience so many troubles and pains of life and death, and understand so much pain and suffering, so as to truly feel the pain of all beings, thus inspiring great compassion and obtaining first-hand information to solve problems. Some people say, "I wish to follow the Bodhisattva Road from generation to generation", but the Bodhisattva Road is not finished by suffering in the world, but can understand and solve these pains and troubles while suffering. So I said, "The pain and troubles you face are not only your own, but also those of all beings." You can solve this trouble, and then you can tell this method to all sentient beings who are also in pain and trouble to help them solve this pain. If we don't have the means and methods, the suffering of all beings can't be relieved. This bodhisattva path is just not in place, and this bodhisattva path has not yet grasped the essence.
Therefore, the essence of Mahayana lies in mastering the solution in the experience of life and death, in the tempering of troubles and pains, and being able to solve such beings in this way. This is the essence of Mahayana. Some people have no compassion when they have the law, that is, they cling to the law and refuse to reach out when they see that all beings are suffering and demanding, which is inappropriate.
So the threshold of Mahayana lies in compassion, and the root of Mahayana lies in the method of liberation. The purpose of Mahayana is not to avoid life and death, not to reincarnate, but to help more sentient beings be happy with compassion. This is the normal state of mind of Mahayana, and only in this way can Mahayana fit Buddha's ride and be called Buddha's ride. Let's take a look at what the Buddha has done, giving complete help to all sentient beings in the ten directions and nine dharmas and giving them any help they need. Buddha is saving all sentient beings, so Bodhisattva is learning to save some sentient beings. When Bodhisattva Road can save all sentient beings in the Nine Dharma Realms, it can be called true Buddha riding. When will it be possible to save ten beings? Have great compassion. So compassion is the foundation, but if there is only compassion, there is no way to convey it. This compassion is also empty compassion, false compassion and seemingly compassion.
Strictly speaking, Mahayana is Buddha, the son of Buddha, and the parent-child of Buddha, because this child is more like his father; Moreover, Hinayana seems to be adopted, and how to raise it is not a heart. The purpose and standard of Mahayana and Hinayana are completely different. It is not based on self-happiness, but on saving one's own pain, which can save more people from sharing happiness. Therefore, on the surface, the compassion of Mahayana and Hinayana is very poor, but if we talk deeply, it is completely different.