Chapter 12 Section 3 Contents of the Bodhisattva’s Walks—Six Paradigms
(1) The concept of Bodhisattva
Bodhisattva is the abbreviation of Bodhisattva.The free translation is to feel sentient beings, that is, the sentient beings who are awakened.Sentient beings are another name for sentient beings, because sentient beings have sentient beings.Bodhisattvas are sentient beings with a great mind.Not only self-interest, but also altruism.There are three explanations for the awareness of sentient beings: first, from the perspective of self-interest, Bodhisattvas have realized self-emptiness and dharma-empty sentient beings when they are practicing in the causal ground, which is different from ordinary people who do not realize.Although many ignorance and troubles have been cut off, they have not been cut off. That is to say, at the end of the Bodhisattva of Eternal Enlightenment, there is still a stage of ignorance that has not been cut off.Second, from the perspective of altruism, after the Bodhisattva is enlightened, he will develop great compassion and great compassion for all beings, and then he will teach all sentient beings and awaken all sentient beings.He is different from the self-awareness of the two vehicles sages, so it is called Jueyouqing.Thirdly, based on the two interests of self and others, the bodhisattva not only seeks the Tathagata's Bodhi enlightenment, but also can save all sentient beings in the ten dharma realms.This is the combination of compassion and wisdom, and the integration of the true and the common. Therefore, Bodhisattvas, like all the Buddhas in the ten directions, have three great asamkhya kalpas, cultivated merit, and cultivated wisdom. The Buddha fruit of Anuttara Sanliu Sanbodhi.That's why it's called sentient beings.
Bodhisattvas have the right to teach and practical teaching.The practice of Quanjiao Bodhisattva is to show signs everywhere.The cultivation of appearance is called dyeing and cultivation.Because he doesn't understand the principle of the emptiness of the three wheels, he can only be called a Bodhisattva, not a Bodhisattva Mahasattva (Great Bodhisattva).Practical teaching Bodhisattva, practice in the place of cause.It is based on the truth and principle, and practice away from each other.For example, if you set your mind to practice the paramita of generosity, use the inherent prajna wisdom of your own nature to contemplate and know the empty space of the three rounds, everything is non-attached, and does not live in appearance.What is the three-wheel body empty?The three rounds have no image of self who can give, no image of person receiving donation, and no image of object to be given.Only Bodhisattvas who practice teaching can be called Bodhisattva Mahasattvas.The practice of bodhisattvas is called the six paramitas.Paramita, free translation to the other side.The bodhisattva of the real teaching can practice wonderfully without being attached to the appearance, so from the shore of life and death, through the middle stream of afflictions, to realize the other shore of Nirvana without birth and death.The free translation of Mahasa means big, which has seven meanings.First, having great roots: He has cultivated immeasurable roots of virtue and goodness from generation to generation since immeasurable kalpas. It is not just one Buddha, two Buddhas, three, four, five Buddhas, planting all good roots, and has planted all good roots in countless thousands of Buddhas.Second, have great wisdom: Bodhisattvas develop great bodhicitta and can go to the ten directions to save all living beings.Living life all day long, not attached to the appearance of life, leaving the appearance everywhere, clean and untainted.Third, believe in the great teaching: Bodhisattvas deeply believe in the great teaching of Prajna, get rid of delusions and troubles, eliminate confusion and prove the truth, and get happiness from suffering.Fourth, understand Dali: If you can return to enlightenment and practice with determination, you can definitely become a Buddha.Fifth, practice the great practice: Bodhisattvas can diligently practice the six paramitas, as well as the myriad practices, send out three hearts, practice four photography, do what is difficult to do, let go of what is difficult to give up, forbear when it is difficult to endure, and practice wonderfully apart from appearances. Dao Yuan Xiu.Sixth, through the Great Kalpa: The Bodhisattva has gone through three great kalpas, seeking the Buddha's way from the top with wisdom for self-benefit, and saving sentient beings with compassion to benefit others.The three causes of cultivating good fortune and wisdom will achieve good results in a hundred kalpas.Great wishes, great actions, hard work and never retreat.Seventh, to prove the great fruit: the Bodhisattva finally attains the fruit of Anuttara-samyak-sambodhi because of the full fruit, the two feet of blessing and wisdom, the three enlightenments, and the fullness of all virtues.Only with these seven elements can one be called a Bodhisattva Mahasattva.But the methods of Bodhisattva practice are limitless and boundless.For example, the twenty-five masters in the "Surangama Sutra" practiced the perfect method, each of which is different.Although there are many methods of convenience, after all, there is no difference in returning to the original, and everyone can prove Yuantong.
[Briefly showing the three great asamkhya kalpas]
(2) Six degrees
Six Paramitas: The six Dharma-doors cultivated by Bodhisattvas can save oneself and save others.
Giving to save greed: Giving means universal giving, and people all have the heart of being stingy, reluctant, and greedy.With regard to money and material things, they are not only unwilling to give alms to others, but also greedy, the more the better, the heart is not satisfied, and they only want more.Therefore, they racked their brains and tried their best, even killing people and setting fires, murdering people for money, and using all means to greedy for money and property, and making all kinds of evil karma to attract evil rewards.Master Yuanying taught his disciples before he was alive: "If you can be content with things, you will always be happy, and you will be self-satisfied when you have nothing to do." It will be beneficial for us to keep these two sentences in mind.Bodhisattvas practice generosity, which is to cure all living beings of greed and sin.There are three kinds of almsgiving: one is financial alms, and financial alms is divided into two types: internal wealth and external wealth.The donation of internal wealth is to give away one's head, brain and even life to all living beings.For example, Shakyamuni Buddha once cut off his whole body to save an eagle when he aroused his bodhicitta and practiced the bodhisattva way in the causal ground.Feeding his own body to hungry tigers saved the lives of several tiger mothers and cubs.In the Buddhist scriptures, there are many Jataka stories of giving life like this.Donation of foreign wealth is to donate one's own gold and silver treasures, food and medicine, etc.Giving up to help others makes all living beings happy and free from suffering.The second is Fa Shi.In order to follow the roots of all living beings, Bodhisattvas often follow the teachings of Buddhism, skillfully and conveniently, tirelessly, preach scriptures, and guide all living beings.Let all living beings listen to the Dharma, understand and enlighten, and make up their minds to practice, so as to save the evil heart of stinginess and greed.The third is to give without fear.Bodhisattvas are merciful, do not harm all sentient beings, and always share all kinds of happiness with all living beings.If sentient beings encounter dangers and misfortunes and feel fear in their hearts, Bodhisattvas will come to comfort them and protect them.Rescue all kinds of sufferings of sentient beings, just like Avalokitesvara Bodhisattva "Pray in thousands of places and respond in thousands of places, and the sea of suffering is always a boat to cross people." Its voice seeks to save suffering, and frees all living beings from all kinds of suffering and fear.This is to give to all living beings with fearless power.
Observing precepts and destroying offenses: refers to the bodhisattva's acceptance and upholding of the pure precepts formulated by the Buddha. When Sakyamuni Buddha was approaching Nirvana, he asked Venerable Ananda and other great disciples to say: "When I am alive, you regard me as your Master, after my extinction, you must take the precepts as your teacher, and Pratimokha is your great master." Because the precepts are the foundation for attaining unsurpassed Bodhi Buddhahood.Precepts give rise to samadhi, and samadhi gives rise to wisdom.Precepts are the foundation of the Three No Omissions.It is the magic bag for crossing the sea of suffering, the treasure raft for crossing the maze, and the bright lamp in the dark room.We treat precepts as important as our eyes, and we must protect them at all times.Precepts include Mahayana precepts and Hinayana precepts.Dealing with the Mahayana precepts: the ten-heavy and forty-eight-light precepts mentioned in the Brahma Net Sutra, the three-unit pure precept, and the wonderful precept of non-action.What is the Three Gathering Pure Precepts?The first is the Precepts of Precepts.It means that there is no evil, and even a little bit of small evil must be eliminated.A single spark can also burn up the tall Mount Sumeru.The second is the precepts of good deeds.It is doing no good and not cultivating.Don't think it is a small good and don't do it. You must know that a drop of water can form a river.The third is the precept of benefiting sentient beings.There is no birth without salvation, Bodhisattvas develop great bodhicitta, all deeds prosper, and benefit sentient beings, so it is called awakening sentient beings.In short, it is: "Don't do any evil, practice all good, purify your own mind, this is all Buddhism." That is to say, willing to cut off all evil, willing to practice all good, and willing to save all sentient beings. This is the spirit of the Mahayana Bodhisattva precepts.Hinayana Precepts: There are three refuges and five precepts of Upasaka and Upasik.Three Refugees: The first step is to take refuge in the Buddha and take the Buddha as a teacher.The second refuge is the law, taking the law as the teacher.The third is to take refuge in the Sangha and take the Sangha as a teacher.That is to take refuge in the Triple Gem of Buddhism, Dharma, and Sangha, and take the Triple Gem as a teacher.Five precepts: first, not to kill; second, not to steal; third, not to commit sexual misconduct; fourth, not to tell lies; fifth, not to drink alcohol.Upasai is translated as a recent man, and Upasai is translated as a recent woman.It is to personally attend and serve the Three Jewels of Buddhism, Dharma, and Sangha.
Eight-point fasting: Good men and women at home, if they can accept fasting for one day and one night, they can close the doors of all evil realms.The content includes: 1. Do not kill; 2. Do not steal; 3. Do not have lust; 4. Do not tell lies; 5. Do not drink alcohol; 6. Do not sit on high and wide beds; , don't go to watch and listen for no reason; eighth, don't eat out of time, that is, don't eat after noon.It is stipulated that the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirty (if the moon is small, it will be changed to the twenty-eighth and twenty-ninth) six fasting days of each month of the lunar calendar, and this precept should be observed.The Eight Precepts are connected with the Mahayana, if you accept this precept and arouse the bodhicitta, you are the Bodhisattva Eight Precepts.
The ten precepts of novice monks and nuns: 1. Do not kill; 2. Do not steal; 3. Do not have lust; 4. Do not tell lies; 5. Do not drink alcohol; 6. Do not sit on high and wide beds; Eighth, no kabuki music, no reason to go to watch;
Shichamana, which means Dharma-student, means that during the process of learning the precepts before the bhikkhuni precepts, she must first accept the six prohibitions: first, no lust; second, no stealing; third, no killing; fourth 1. Don't lie; fifth, don't drink alcohol; sixth, don't eat out of season.Only those who can abide by these six precepts can receive the full precepts of bhikkhunis.
The two hundred and fifty precepts of a monk.There are about five precepts in total.The free translation of the first and fourth Boluoyi is abandonment.The second and thirteenth Sangha Poshisa, translated as early disability.The third is the one hundred and twenty Nissa Jibo Yiti.The fourth and eighth Parathisheni.Fifth, one hundred Tujiluo.In addition, the seven extinguishing admonitions and the two uncertainties make up a total of 250 precepts.The three hundred and forty-eight precepts of bhikkhunis are divided into five precepts, the first and eighth Parayi.Second, the Seventeenth Sangha Poshisa.Third, two hundred and eighth article Nisa Jibo Yiti.The fourth and eighth Parathisheni.Fifth, one hundred tujiluos.In addition, the seven extinctions and the two indeterminations are added.There are three hundred and forty-eight precepts.This is when the Buddha was alive, he often taught his disciples to strictly observe the precepts.Keep the precepts and cultivate your body.In summary, there are four sentences: "Keep your mouth and mind and body, don't commit crimes, don't annoy all sentient beings; stay away from unprofitable suffering, and if you do this, you can save the world."Bodhisattvas who practice pure precepts can naturally escape from all kinds of sins that violate the precepts. Therefore, it is said that the disciples of the Buddha must uphold the precepts and cultivate themselves, so that they can get rid of worries and escape from samsara.The so-called "precepts are the foundation of the supreme bodhi, one should uphold the pure precepts wholeheartedly".
Patience to overcome hatred: Bodhisattvas practice the practice of patience and humiliation, which can save the heart of hatred.The ancients said: "When one thought of anger arises, eighty thousand obstacles will be opened." Because hatred is the fire of ignorance.As soon as I get angry, I immediately get angry and burn, and I don't care about everything.Any evil words and deeds can follow.That is to open the doors of many karmic obstacles wide open.Therefore, he committed a heinous crime, violated national laws and human conditions, and created all kinds of evil karma.So the Buddha said: "Anger is the fire in the heart, which can burn the forest of merit." In the heart, I only want revenge and revenge, regardless of hurting others or myself, and write off all the merits, good deeds and good deeds I have done in the past, burn them all, and pay them back. flow.Anger is one of the six fundamental afflictions, and the greater the possibility of committing a crime, the greater the harm.Moreover, each of us has the deepest habit of anger, and it has the potential to burst out at the touch of a button. Therefore, we Buddhists must pay special attention to it. Whenever the object of hatred comes, we must firmly hold on to this threshold.To use the utmost endurance, don't let the anger indulge.Bodhisattva practice, benefit oneself and others, teach people to practice the paramita of patience and humiliation, which can save the heart of hatred.However, there are five different ways of patience, from shallow to deep.
First, Shengren: Whenever the humiliated state comes, there is no way to avoid it, no way to resist it, so we have to be strong and endure it, but I feel troubled and uncomfortable in my heart, which is very painful, so it is called Shengren.
Second, forbearance: For the arrival of the humiliating situation, don't care about him, use the greatest strength, take a step back, give up three points, and press it down.Recite the Buddha's name wholeheartedly, relying on the power of the Buddha's name to calm down the heart of resentment, this is like pressing a gourd under water, you can't let go, as soon as you let go, the gourd will float up, so it is called endurance, the above two Forbearance is also called tolerance.
Third, predestined forbearance: in the face of a humiliating situation, we use wisdom to reflect back and forth, and practice the concept of karma and predestined relationship.After careful study, there must be various reasons for being humiliated, beaten, and scolded for no reason.Being insulted by others is the evil result of karma in the previous life, so in this life you will receive retribution according to your karma.Thinking about receiving retribution and paying off debts, you will naturally accept the unbearable humiliation, feel comfortable, and do not generate hatred, so it is called Yuanren. I remember the ancient saying: "It is great to be tolerant, and to be proud without desire."
Fourth, watch forbearance: whenever a humiliating situation occurs, use the wisdom of emptiness to observe it, and understand the mind-body world, all dharmas are not available to me.Since I don't have one, where is the realm where I was insulted and humiliated?This means that both the self-image that can be empty and the humiliating environment that can be emptied are completely empty, so the humiliating image in the middle is of course not available.In this way, the evil heart of hatred will naturally not happen.Therefore, it is called Guanren.
Fifth, Compassion and Forbearance: Whenever a Bodhisattva encounters a humiliating situation, not only does he not feel angry, but he shows great compassion and compassion.I can bear the beating, scolding and insulting me now, as if nothing happened, I ignore it, and I will not retaliate.If you insult others arbitrarily, you must be retaliated and beat and scolded.In fact, this means beating yourself with others' hands, and scolding yourself with others' words.The more serious ones have even developed to the point of death and disability. Now they are punished by law, and they will not escape karmic retribution in the future.Therefore, there is great compassion for no reason, great compassion for the same body, which is convenient for enlightenment, so that he will wake up, he will correct his mistakes, be a new person, stop evil and cultivate goodness, so it is called compassion and forbearance.These three forbearance are also called rational forbearance.When Sakyamuni Buddha was practicing in the cause, his body was cut off by King Goli once, and he was dismembered step by step.The Buddha has no image of self, image of no one, image of sentient beings, image of a lifeless person, and all four images are empty and do not generate hatred, but instead make great vows.After attaining enlightenment, he first saved this king, so the Buddha first passed on to the Venerable Kochen Ru in Deer Park, and the predecessor of Kochen Ru was King Kali.Bodhisattvas must go through the great test of the three difficult and wonderful practices in order to cultivate the bodhicitta.First, it is difficult to do but doable.Bodhisattvas can do difficult things that people cannot do.Second, what is hard to give up can be given up, the life, money and bodhisattvas that people are reluctant to give up can be given up.Third, the unbearable can be tolerated. The adversity that people cannot bear, the Bodhisattva can endure.In the past, Venerable Shariputra aroused the mind of a bodhisattva and practiced the three difficult things, but he could not stand the test.Among the three difficulties, only the difficult ones can be done, and the difficult ones can be given up.In the end, he couldn't bear it anymore, so he lost his bodhicitta and became a sage of the Shravaka.When Sakyamuni became a Buddha, he became a Venerable Shariputra under the Buddha's seat. The "Buddha's Legacy Teaching Sutra" says: "Forbearance is a virtue. It is impossible to keep the precepts and practice asceticism. Those who can practice forbearance can be called powerful adults. If they can't endure with joy, they are not called people who have entered the path of wisdom." It must be noted: Buddhism advises people to learn from bodhisattvas in cultivating patience and humiliation. They must distinguish right from wrong and distinguish between good and evil.When dealing with good people and good deeds, one should develop compassion and practice patience and humiliation, and when dealing with evil people and evil deeds, one should show majesty and supernatural power to subdue demons and injustices.Therefore, there are two sayings in Buddhism: "When you see the Buddha, you worship, and when you see the devil, you descend."When Sakyamuni Buddha became enlightened under the bodhi tree, the demon king Bo Xun came to destroy and disturb the chaos, and the Buddha showed great power to subdue the demons.Another example is the Maitreya Bodhisattva in the Tianwang Hall of every Buddhist temple, with a smile on his face, kind and amiable, and taking care of all living beings with compassion; Looking in the ten directions, if there are evil spirits destroying the Buddhist gate, they will attack them mercilessly.From this point of view, although Buddhism is merciful and compassionate to all sentient beings, it is by no means a good-natured religion that does not distinguish between good and evil, does not distinguish between right and wrong, has no principles, and abuses compassion.
Effort and slack: Bodhisattva practice, always practice bravely and diligently, unswervingly.The role of the level of precision can make the other five perfections to be diligent, that is, to give aspirations, to observe the precepts, to cultivate the body, to practice patience, to practice meditation, and to seek wisdom diligently.Bodhisattvas should be more diligent in practicing the three-collection purification precepts, diligently governing the precepts of rituals, never ending evil, diligently governing the precepts of good deeds, cultivating everything that is good, and diligently practicing the precepts of benefiting sentient beings.In short, with diligence, courage, and determination to move forward, if there is no unsuccessful thing, you will definitely be able to overcome your slackness. Even if there are great difficulties, they will not hinder the Bodhisattva's perseverance.The so-called "Nothing is difficult in the world, as long as there is a person with a heart." People with a heart go forward diligently, and thousands of troops will not turn back.Shakyamuni Buddha practiced diligently and bravely in the causal place. He stood on one foot for seven days and seven nights, diligently studying, so he surpassed Maitreya Bodhisattva and became a Buddha first. This is the story of diligently surpassing a hundred kalpas. The "Buddhist Sutra" says: "If you bhikkhus are diligent and diligent, you will have no difficulty. Therefore, you should be diligent and diligent. It is like a small water that flows constantly and can penetrate stones."He also said, "If the heart of a practitioner is slack in counting, it is like drilling wood, and it stops before it is hot. Although you want to get fire, it is hard to get it." Venerable Anaruta fell asleep happily. When he was sleeping, the Buddha scolded him and said: "Duh, duh, what is sleep! Mussels sleep for a thousand years without hearing the Buddha's name." Anaruta heard the Buddha scolded him as a clam, so he felt very ashamed. , worked hard, practiced diligently, after seven days and seven nights, did not sleep, so both eyes were blind.The Buddha taught him to practice the Illuminating King Kong Samadhi, and use the method of reflecting the self-nature to obtain the Eye Sensation Samadhi. He can see everything in the vast world as clearly as the Amara fruit in his hand.Under the Buddha's seat, he is the first eye of the sky, so if we have a diligent mind, we can get rid of laziness, depravity and sinful mind.
Meditation to overcome distraction: All living beings have scattered minds, delusional thoughts, and wandering minds, running around, moment to moment, non-stop. Bodhisattvas practice meditation and can liberate the distracted mind.Chan Ding is translated as tranquility, which is the meaning of stillness. Dhyana includes worldly meditation, supramundane meditation, and supramundane meditation.
Worldly meditation: There are four meditations, four empty meditations.
Fourth Zen: The first Zen is from the land of bliss, the sixth day of the world of desire.If this meditation is successfully cultivated, one will be able to ascend to the first dhyana heaven of the material realm, and the blissful land of leaving birth.That is to say, to be born out of the world of desire and to obtain the joy and happiness of the first dhyana heaven.Because there is still awareness and insight in the concentration, we need to work harder to eliminate the awareness and insight.Only then can we be born in the Second Dhyana Heaven and be born in the Land of Joy.Because of the practice of Dinggong, there is still joy floating, and then it is processed and improved to eliminate the joy, so you can be born in the Three Dhyana Heavens and the Wonderful Land of Leaving Joy.Because of the practice of this concentration, there is still the floating of pleasure.Therefore, it is even more necessary to work harder to eliminate happy thoughts.Only then can one be born in the four dhyana heavens and give up the pure ground of mindfulness, that is, to give up all the two states of suffering and happiness.Not only is there no suffering, but even happiness is unattainable.These are the four mundane meditations cultivated by the four dhyana heavens of the form world.
The colorless world is empty and fixed. (1) In the place of boundless emptiness, because of the fourth dhyana of the form realm, heavenly beings practice detachment from form.I feel that there are still some obstacles, so I use the power of concentration to eliminate the appearance and return to emptiness. (2) The ground of boundless consciousness.Because of practice, the color disappears and returns to the emptiness. I feel that the emptiness is too wide and vague, and it is not easy to think about it.So keep going forward and work hard, let go of emptiness and predestined consciousness, and when you reach the achievement of concentration, you will be able to prove the boundless ground of consciousness. (3) Nowhere.Because of practice, I feel that the mind of consciousness has no trace, and it is not easy to think about it. Therefore, I will increase my practice, let go of the mind of consciousness, and then I will have nothing. I will subdue the rough and superficial part of the seventh mana. When the Zen practice is achieved, I will be able to prove it. Nowhere. (4) The place of neither thinking nor not thinking.Because the practice of meditation is firstly to see the boundless place of consciousness, which belongs to the aspect of thinking.It is as distressing as having a sore, and it is even more difficult to observe the concentration of nothingness, which belongs to the aspect of no thought, just like a demented person. Don't want to.But the subdivided part still exists, which is called non-perception, non-perception, just like a light that is about to be extinguished, it is half-bright and half-extinguished, this is called the state of non-perception and non-perception in the formless realm.
The above-mentioned four dhyana and four samadhis in the form realm, four emptiness and four samadhis in the formless realm, as well as the four immeasurable hearts of compassion, joy, and equanimity they cultivated, and the twelve fundamental meditations and meditations, etc., are bodhisattvas who arouse the bodhicitta and save all living beings. Samadhi, in the heavens of the Three Realms, manifests great power and practice meditation, which is collectively called secular meditation.The four Zen celestial beings, the four emptiness celestial beings, and the eight meditation samadhis all have active functions of entering, dwelling in, and exiting samadhi when they practice meditation. break away.Enjoy all the blessings in the heavens, and you have to be reincarnated in the six realms, so it is called secular meditation.
Sutra-worldly meditation is the meditation practiced by arhats, pratyekabuddhas, and bodhisattvas.Arhats, pratyekabuddhas, and people of the second vehicle have attained the cessation of perception of feeling. The perception of feeling has been eliminated, and the sixth consciousness has no effect.This kind of concentration can cut off the two kinds of afflictions of seeing and thinking in the three realms, and can get rid of self-attachment, but not dharma attachment.You can't leave the false from the empty space, and go into the dust to teach and transform all living beings.Only the meditation meditation practiced by Mahayana Bodhisattvas is the original self-nature.Just like the first Shurangama Mahathir mentioned in the "Surangama Sutra", the Dharma Realm is the body of the Dharma, which is near the center of the six roots and far away from all dharmas.The meditations practiced by bodhisattvas and saints of the two vehicles are all meditations without leaks, which are collectively called supramundane meditations.
The highest meditation in the world is the great concentration of Naga practiced by all Buddhas and Tathagatas, that is, "Naga is always in concentration, and there is no uncertain time." No matter how the external environment is ever-changing, the heart is like empty space, deep and eternal, Unborn and undying, unmoving and unshakable.This is the non-established language and writing of Bodhidharma, the meditation of non-teaching outsiders, the meditation of pure self-nature of the Sixth Patriarch, and Sakyamuni in the past six years in the snow-capped mountains.Master Bodhidharma's nine-year meditation in the Shaolin Temple of Songshan Mountain, and the Zen practice of the Sixth Patriarch's rice milling in Huangmei Mountain for one year are in the same line.Precepts give birth to samadhi, and samadhi produces wisdom. Practicing meditation can save the scattered mind.Elimination of afflictions and consummation of wisdom is the principle in the Shurangama Sutra that "the pure aurora is accessible, and the stillness covers the void", so it is called the transcendent meditation.
Master Tianlong usually teaches and transforms sentient beings with the convenient method of one-finger Zen.One day, when Master Tianlong was sitting in the meditation hall, a nun suddenly came, wearing a straw hat, and after going around three times to the right, he stood in front of the master, did not put down the hat, did not open his mouth, and came to the towering monk.The teacher asked: Why don't you take off the hat?Ni replied: If you have the right way, you will go down, if you don't know the way, you will not go down.At that time, Tianlong didn't know what to say, so Ni left immediately.Tianlong felt very ashamed, and wanted to go out tomorrow to find a teacher and learn from Fang.Coincidentally, that night, I dreamed that the land of this mountain told the teacher not to leave. Tomorrow, a bodhisattva in the flesh will come to speak for the monk.After waking up from the dream, Tianlong knew it was a miracle.In the afternoon of the next day, as expected, a Zen concubine, named Ju Di, came to see the abbot.Tianlong thought to himself, could it be the miracle that he dreamed of yesterday?So he told Judi what the nun asked, and asked for instructions.Shi Yun, please ask me according to the nun's invitation ceremony.Tianlong asked Judi like a nun asking the way.Ju Di said, "Why don't you get off your hat?" Tianlong said, "If you can get the right way, then you can get off, if you can't, then don't get off." Suddenly raised his hand and pointed out.When Tianlong saw the place where the finger was raised, he knew it with his eyes, and suddenly realized it, and thanked the monk Judi.Not long after, the nun came to ask Tianlong for instructions again, and the master raised his finger. The nun suddenly realized, thanked Tianlong and left.From then on, Tianlong taught all living beings with one-finger Zen, and became famous all over the world.People who seek the Dharma come one after another, and Tianlong always gives instructions to others, so there are many people who have learned and benefited.Once a fellow Taoist came to participate, and it happened that Tianlong was not at home.There is a waiter who often sees the monk Tianlong enlightening all living beings, and always uses one to instruct others.So he pretended to be Tianlong, and still raised his finger, which actually benefited the fellow Taoists who came to participate, and the public took this story as an anecdote.When Tianlong came back, he was very pleased to learn that the waiter gave him a finger.In order to further test, let this waiter become a magic weapon.Just prepare a sword and ask the waiter to ask: I am not at home, how do you enlighten the participants?The waiter said: I see monks always lift up their fingers when they preach to save people, so I do the same.Wulong said: "Now you show it to me."The waiter raised his finger according to the teaching. At this moment, the monk Tianlong held the Jiedao and slashed violently, and the waiter's finger fell off immediately.Tianlong knew that the waiter's opportunity was ripe and could be used as a magic weapon, so he asked the waiter to raise his finger. The waiter raised his hand, raised his finger, cut off the finger, but when he couldn't see the finger, he suddenly became enlightened and thanked the monk.He picked up the worship mat casually and carried it on his shoulders.Monk Wulong and his attendants all comprehend and understand the pure Zen of self-nature from one finger. They do not establish words or words, teach outsiders, point directly at people's hearts, and become Buddhas by seeing their nature.When you come out of the world, you need to raise your arms and raise your fists in meditation. It is nothing more than a magical effect. Raising your eyebrows and blinking your eyes is full of Zen opportunities.Master Yuanying said when he practiced Zen at Tiantong Temple in Ningbo and realized Taoism: "When the mountains and rivers are exhausted, you turn around, and you are forced to open your eyes, and you realize that there is nothing at home, and there is no arrangement for life and death in Nirvana." Traces, the bright moonlight contains all phenomena and space, if you recognize the meaning in this, wild flowers and grasses will clump together."This is the degree of distraction in meditation.
Wisdom saves ignorance: ignorance means that if all beings want to eliminate ignorance and troubles, and obsessed with ignorance, they must rely on the prajna of wisdom and light.Prajna is translated as pure wisdom and wonderful wisdom, referred to as wisdom.It is from the reality of the prajna noumenon, and the wisdom of contemplating prajna arises.Because of wisdom, he is omniscient and omniscient about all dharmas in the world and beyond.When Shakyamuni Buddha became enlightened, he transformed the eight false thoughts into four bodhi wisdoms.Therefore, the Buddha is a person of great wisdom and great enlightenment.Wisdom of Wisdom is the brilliance of heaven and earth, shining past and present, and refers to the fundamental wisdom originally possessed by the Buddha.There is also post-obtained wisdom, which is the wisdom of cutting off afflictions, consummating wisdom, and achieving success in affairs. It ranks sixth in the six paramitas, and it is actually the first in terms of its functions.Giving, keeping the precepts, patience, diligence, and the five perfections of meditation, if there is no prajna wisdom, how can you make up your mind to practice?Therefore, it is said that prajna wisdom is the forerunner of the six perfections.
There are also three kinds of wisdom.The first true wisdom, also known as real wisdom, is the wisdom that arises from its truthfulness.Start from the truth and follow the truth.It is like the light of a mani pearl, which is born from the pearl and still reflects on the pearl.The so-called truth is the true nature of all living beings, which is perfect and omnipresent.Reality is not false, so it is called truth, and it is not easy to change, so it is called Ru.It uses Ruruzhi to illuminate Ruruli, so it is called Zhenzhi.The second common wisdom, also known as power wisdom, means skillful and expedient, it can universally illuminate all dharmas in the world, beyond the world, and the ten dharma realms, with various names, various appearances, and various differences. , which is called the common truth.The third middle wisdom, that is, the wonderful wisdom of the middle way, is impartial and unbiased.Because both emptiness and existence belong to both sides, when Zhongzhi shines on emptiness, one realizes that the vacuum is not empty, that there is a wonderful existence, and that the whole truth is the conventional truth.Sometimes, knowing the wonderful existence and non-existence, the complete vacuum, and the universal truth is the true truth.The so-called harmony between the true and the vulgar, nothing hinders nothing.Just like a mirror reflects things, if the image in the mirror is said to be empty, the illusion still exists; if it is said to exist, the mirror body is empty, this is the mutual manifestation of emptiness and existence, and the true and the common are the same.This kind of wisdom is called Zhongzhi.Quan teaches Bodhisattvas to practice the six perfections so that they cannot be separated from their appearance, and they do not reach the three rounds of empty space.Only Bodhisattvas who practice teaching practice the six perfections know that the body of the three wheels is empty, and the mind is completely obliterated. There is no self who can practice the six perfections, there is no way to overcome the six disadvantages, and there is no law of the six perfections.Therefore, the six paramitas practiced by Bodhisattvas of the real teaching are called the six paramitas.Paramita is translated into Chinese as reaching the other shore. By practicing the six paramitas, a Bodhisattva will be able to go from the sea of life and death to the other shore of Nirvana.Sakyamuni Buddha spent twenty-two years of long time, speaking six hundred volumes of the "Great Prajna Sutra", mainly to use the wisdom of Prajna to break the ignorance of all living beings; The law enforcement of the two vehicles; break the appearance of the bodhisattva of the right to teach.So it is said that Prajna is like a big fire gathering, and the four sides cannot be touched.Whether it is the six sense organs, the six dust objects, the six consciousnesses, the five aggregates, or all dharmas, as if illuminated by the pure wisdom of prajna, all dharmas are empty at the moment.This is the Avalokitesvara Bodhisattva mentioned in it. After practicing the deep prajna paramita for a long time, he can see that the five aggregates are empty and can overcome all hardships.Thoroughly understand the truth that form is not different from emptiness, emptiness is not different from form, form is emptiness, and emptiness is form.This is wisdom over ignorance.
(3) Four-camera approach
The Bodhisattva practiced the four methods of capture: there are four things: generosity, loving words, beneficial deeds, and colleagues, to capture and liberate all living beings.Let all living beings gain victory and benefit, and happily accept the Bodhisattva's teachings.These are the four methods by which Bodhisattvas are merciful and open to saving sentient beings.
Giving: Bodhisattvas can give all kinds of money and materials, even their most precious life, leaders, and brains, to all sentient beings to satisfy their wishes.Do not go against people's will and form good karma and Dharma karma with all living beings, so that they can get what they want, get rid of suffering and find happiness.In this way, all living beings can easily accept the teachings of Bodhisattvas.Only by fate can you be transformed, but if you don't have the fate to meet, you will hate it.Buddha also has three kinds of non-degrees, one is that one cannot be saved without a predestined relationship.Second, fixed business cannot be transferred.The third is not to exhaust the world of sentient beings.Because all beings in the world create karma based on delusion, and receive retribution according to their karma.It is difficult to get a permanent job.Only by relying on the power of the samadhi of the Buddhas and Bodhisattvas, as well as one's own pious repentance, can the two forces be combined in one moment, and the results can be achieved in one thought, in order to transform and change from big to small.Just like Wuda Guoshi, he suffered from human facial sores, and only the samadhi water of Venerable Kaloga can wash it, and it will have a miraculous effect, and the worlds in the ten directions are boundless and boundless.The sentient beings in the ten directions are also immeasurable and boundless.Although the Buddha has inconceivable supernatural powers, he cannot save all sentient beings.Therefore, it is said that the Bodhisattva has the heart to practice generosity and generosity, so that all living beings can see the adornment of the Bodhisattva, hear the name of the Bodhisattva, and feel joy in their hearts, so that all sentient beings who are predestined will be able to sail to universal salvation.
When Shakyamuni Buddha was practicing in the land of cause, he was the prince of a king of Yebo Kingdom and Shibo in one life, named Sudana.This country is very rich and powerful.However, Prince Suddhana has a benevolent and fraternal disposition, a bodhisattva heart, and extensive practice of generosity paramita.Once he asked his father to take out part of the gold and silver treasures in the national treasury, so that he could make alms and donate to the people of the whole country.The king only had this prince, and he loved Sudana like the apple of his eye, so he agreed to his request, fulfilled the prince's wish, and held a seven-day grand grand meeting.Notices were posted everywhere, and people from all over the country came to ask the prince for alms. The prince responded to all those who came to ask for alms, and did whatever he wanted without disobeying people's wishes.The people of the whole country have received the deep kindness and virtue of the prince's alms, and the word of mouth has spread, and everyone is happy.This country has a white elephant king treasure, powerful and good at fighting, invincible in the world, it is a national treasure, no one is allowed to take it out of the palace without the king's order.The news of the prince's alms was heard all over the world, and spread to neighboring countries. The king of the neighboring country sent someone with ulterior motives to ask the prince to donate the white elephant king treasure.The prince said: "The king's treasure is the treasure of our country. I have no right to promise it. I can't give it to you." Me, your generosity merits cannot be completed, and the name of the Uncovered Assembly does not match the reality.” In this situation, the prince thought carefully about the Buddha’s fulfillment of the vows of all living beings, and the bodhisattva’s determination to do what is difficult but do it, and in order to complete the merits of generosity, he agreed immediately. up.The prince personally brought the white elephant Wang Bao and handed it over to the envoy sent by the neighboring country.Many ministers learned about it and reported it to the king.King Shibo was very angry, so he sent Prince Sudana to Tante Mountain, six thousand miles away from the city.The prince fulfilled his wish of almsgiving, so he was at ease physically and mentally, free from hindrance.The name of the prince's wife is Mandi, the son's name is Yeli, and the daughter's name is Siwei Luoyan. The three of them respect this kind, virtuous and compassionate relative very much, and now they all want to follow the prince to Tante Mountain wholeheartedly.The prince said to his wife and children: "If you are willing to go with me, not only will you have to endure hardships, but in order to arouse your bodhicitta and practice the Bodhisattva way, I may also give you three together to others." Mandi and his children replied in unison. Said: "As long as you are willing to do this, we will obey." The prince led his wife and children to Tanteshan. Along the way, in addition to many people who received alms sincerely saw off, many people came to ask the prince for alms, and the prince sent himself The gold, silver, treasures, cars, clothes, etc. that the four of them carried with them were all clean.The four of them walked to Tante Mountain and settled down. They were really empty-handed and had nothing, so they relied on their wife Mandi to pick wild fruits for a living. At this time, a Brahmin asked for alms, and the prince gave him his children.At this moment, Mandi suddenly felt flustered, and knowing the reason, hurried back, only to see the prince sitting alone, speechless, without seeing his two children.After being questioned repeatedly by his wife, the prince said: "The two brothers and sisters were given as slaves by me." After hearing this, Mandi burst into tears and was in pain.However, Prince Suddhana gave his own children to the poor as slaves. This great act of giving moved the King of Trayastrianism, Shi Tihuanyin, and he turned into an ugly middle-aged Brahman to ask the prince for alms.The prince said: "You are late, I have nothing now." The Brahman said: "As long as the prince can agree, there is still something to give." The prince said: "What do you ask for?" Adults, unable to get married, ask the prince to give me your wife." The prince looked directly at Mandi, unable to speak, and at this time Mandi was watching this scene, and wept even more bitterly.The Brahmin said to the prince again: "If you don't give me your wife, you will not be able to complete your generosity." At that time, in order to fulfill the great wish of giving, Prince Sudana handed Mrs. Mandi to the Brahmin.All of a sudden, the earth shook and the birds sang.这位相貌丑恶的婆罗门，握了曼坻夫人的手，一直往前走了七步，突然就变成了一个相貌庄严的帝释天王，回过身来，把曼坻夫人交还给太子，就随口赞叹说：“善哉善哉，太子善行菩萨之道，真心修行布施波罗密。”帝释天王又对夫人说：“您有什么愿求吗？”夫人曰：“我有三个愿求。一、愿父王回心转意，派人来接太子回宫。二、愿一对子女能够早日回到宫中，受诸福乐。三、愿邻国送还白象王宝。”帝释天王完全答应了。且说那个婆罗门又把太子的一对子女转卖到叶波国。涩波王知道后，叫孙儿孙女来问，要多少钱才能把你们兄妹二人赎回，孙儿说：“以一百两银子赎我的身，以二百两银子赎妹妹的身。”国王说：“从古以来，都是男贵女贱，为什么今日是女贵男贱呢？”孙儿说：“我父是男儿，今日还充军在檀特山受诸苦恼。宫娥采女是女人，今日都在祖父身边宫中享受福乐，岂不是女贵男贱吗？”涩波国王听了孙子这几句动人心弦的话，心里十分难受，悲痛万分，想念太子的骨肉之情，顿时涌现心头。因此马上下令派人去檀特山，迎接太子与曼坻夫人回宫。邻国国王得知须达拿太子为布施白象王宝给他，因而被父王充军到檀特山受苦，现在回叶波国来了，所以心生大惭愧，马上派人把白象王宝送回涩波国王。从此以后两国更加友好团结，变冤家为亲友，不但曼坻夫人的三个愿心都得满足，而须达拿太子的布施波罗密功德，也得到圆满成就。通过这个历史故事，使我们更好的认识到释迦牟尼佛，多生多世发菩提心，行菩萨道，修行六度万行，庄严国土，普度众生，所以成为世界上最伟大的圣人。这就是佛以布施波罗密来摄受众生。我们能把须达拿太子修行布施波罗密，做到的难行能行，难舍能舍，难忍能忍三个大难关的故事记在心里，作为自己发菩提心，修行布施功德极好的模范。一定是福慧增长，功德无量。
爱语：菩萨修行，普度众生，一定要以柔软和爱语来对待众生。说话使人听了生欢喜心，愿乐欲闻。佛具足八音四辩，说法利生。八音：一、极好音：超过其它音声，是最好最好的声音。《普门品》：“妙音观世音，梵音海潮音，胜彼世间音。”二、柔软音：能够善顺众生之心，不刚不暴。三、和适音：和雅调适，不粗不燥。四，尊慧音：非常尊重可钦，能够生众生智慧。五、不女音：具足四种无畏，不妖不艳。六、不误音：说理真实，没有差错。七、深远音：甚深幽远，凡夫小乘莫测其妙。八、不竭音：辩才无碍，说不能尽。这是佛所具足的八种胜妙音声。
四无碍辩。一、法无碍辩。二、义无碍辩。三、辞无碍辩。四、乐说无碍辩。佛具有这四种无碍辩才，所以对世出世间一切诸法，无所不知，善能说法。而且对于一切诸法，浅深义理，解说分明，圆融无碍。佛对于所有一切音辞，都能善说，说一句话包含无量无边妙理，摄无量义合为一句。这是一多无碍，大小并陈，不可思议，都能随众生心，对机说法，乐说一切法要。这就是佛以一音演说法，众生随类各得解。
利行：菩萨教化众生，处处都要把利人工作放在第一位，一举一动都是全心全意为人民服务。也就是把困难留给自己，把方便送给别人，但有利益众生之事，无不尽力而为，积极去做，身体力行。这真是先天下之忧而忧，后天下之乐而乐，先人后己的慈悲心肠。这样就会得到众生良好感情，友好情谊。有了利人的思想和行动，使众生欢欢喜喜，心甘情愿接受菩萨的教化，依教修行，就会得度。
同事：菩萨普度众生，不但以布施、爱语、利行三种方便法门教化众生，还要更进一步现同事身，和众生一起工作，一起活动，一起生活，互相亲近，使彼此之间情投意合、感情融洽、心心相印，情同手足一样的亲热。甚至与众生现同类身，随缘去化度众生。《普门品》说：观世音菩萨现三十二应化身，随机说法，乃至天人神仙、鬼道、畜生、马腹、驴胎、观世音菩萨都能随类现身。真是“千江有水千江月，万里无云万里天。”有求必应，无感不通的同事妙行。行同事这法门，是十分不容易做到的。一定要有坚强意志，充沛定力，才能成功。还要有“百花丛里过，叶叶不沾身”的崇高风格，才能做到。不然的话，就容易在“溪光山色里，随流逐落花”，反受其害。所以《楞严经》说：“一切众生，为物所转，若能转物，即同如来。”
佛教所有一切修行法门，都要解行并进，理论和实践一致，不能徒事空言。如北宋时，有位大家都很熟悉的文学家苏东坡，他有一位方外知己的好朋友，就是镇江金山寺的佛印禅师，苏东坡住在镇江焦山定慧寺，佛印禅师住在金山江天寺，有一天苏东坡诗兴勃发，随口吟成一首赞叹释迦牟尼佛的偈子“稽首天中天，毫光照大千，八风吹不动，端坐紫金莲。”东坡居士这首偈子，做好以后，十分得意，马上派书童从焦山送到金山给佛印禅师一阅。心想这首赞佛偈子实在做得太好了，禅师看后，一定是欢喜赞叹表扬几句。那知道事与愿违，适得其反。佛印禅师看后，一句话都不说，拿起笔来，就在赞佛偈后面，写了出人意外的“放屁”二个大字。佛印禅师为什么会这样粗鲁没有礼貌的呢？这是大德高僧权巧方便的度生说法。使人开悟，头头是道，一切法都是佛法，看你善用不善用。书童就把这封信带回焦山，苏东坡早已精神抖擞，等待听个好消息。书童把信交给东坡，一看，当下他触目惊心怒火发作，就忘其所以从焦山渡江直奔金山，找禅师评理。可是佛印禅师是大善知识，早有先见之明，笑颜悦色地等待兴师问罪。平常两人相见，总是神投意合。今日相见居然竖眉怒目，一反往常。东坡居士厉声问：“禅师，你为什么在这令人十分尊敬的赞佛偈后，写出这样难堪的'放屁'二字呀。佛印禅师冷笑地说：“东坡居士，你这偈子里不是讲'八风吹不动。 '我现在只用一个小小的屁风，就把你打过江来了。你说得很好，就是做不到”。到这时苏东坡晃然大悟地说：“上当！Be fooled! ”禅师与居士，此时彼此会心的一笑。
我们要知道什么叫八风呢！八风就是世界上有这样八种的环境，就象风一样的，它一天到晚随时随地都在我们身边吹来吹去，侵袭着我们的心灵。这就是利、衰、毁、誉、称、讥、苦、乐的八风。第一利风：利是利益，对有利可图的事情，心生欢喜。譬如人作生意赚了钱，心里感到非常高兴，喜笑颜开。这就是被利风所吹动。第二衰风：衰就是衰败，对我不利的事情，衰败难堪。譬如我们乘车碰到扒手，把刚刚发的工资偷去，使我这个月的生活成了问题，心里感觉到万分难受，啼笑皆非。这就是被衰风所吹动。第三毁风：毁就是毁谤，有人对我污蔑毁谤，无端漫骂，说我这也不好，那也不好。听了以后，我心里感到十分气愤烦恼，闷闷不乐。这就是被毁风吹动。第四誉风：誉是赞誉，有人在赞扬我，歌功颂德，说我样样都好，捧上九霄。听了以后，心里感到非常欢喜，自得其乐。这就是被誉风所吹动。第五称风：称是称赞，被人当面称颂赞叹，阿谀奉承，吹嘘捧场，多方赞美。如说福报好，智慧大，真能干，会做事，今后一定会步步高升，健康长寿等等，听了以后，心里万分高兴，笑容满面，非常开心。不知不觉地被称风吹动了。第六讥风。讥是讥笑，就是被人当面讽刺讥笑，毁谤谩骂，如被人说是坏东西，没得用，软弱无能，狂妄自大、十三点、神经病等，听了以后，心里感到万分烦恼，怒火焚烧，不知不觉得被讥风吹动了。第七苦风。苦是痛苦，碰到愁忧悲痛环境，心里感到非常苦恼。譬如事与愿违，受尽艰辛，恩爱别离，冤家路窄，总之是“不如意事七八九，可与人言无二三。”这就是被苦风吹动了。第八乐风。乐是快乐，逢到愉快安乐的环境，感到非常称心。譬如家道兴隆，吉祥如意，夫妻和睦，孝子贤孙，所求皆顺意，所愿尽从心，喜气洋洋。欢天喜地。这就是被乐风吹动了。这八种的境风，有很大的威力，无论是那一种风，都能够把人们不知不觉地随风所吹，自然而然地被风所动。这真是心随境转，智被境牵。因此我们众生一天到晚都离不开这八种风，二六时中都在八风之中转来转去，吹来吹去，都受到八风的侵袭和影响，不得安闲自在，无挂无碍。这就是八风内容。苏东坡赞佛偈的确做得很好，句句有理，就是在实际问题上，却又是另一回事。佛印禅师一个屁风就把他吹过江来，这是什么原因呢？很明显，理论不联系实际。这个有趣的故事，包含有非常深刻的道理，就是要人们知行合一，行解相应，特别是我们信佛学佛人，更要做到这点。
（四）菩萨行的思想
修菩萨行要发三种心。直心：以正直的心，正念真如妙法。我们众生从最初发菩萨心开始，乃至到了最后成佛为止，在这一段漫长过程中，要永远没有弯曲不正直的行为。奋勇向前、从始至终，念念回光返照，处处默契真心。精进修行，心心念念真如妙法，上求佛道。《四十二章经》说：“沙门当观情欲，甚于污泥，直心念道，可免苦矣。”。《佛遗教经》说：“谄曲之心，与道相违，是故宜应质直心。当知谄曲，但为欺诳，入道之人，则无是处”。
深心：即是乐修一切善法。菩萨要以甚深的信愿乐修一切善法，六波罗密，一切万行，无量福慧，统统都要精进修持。如普贤菩萨所发的十种大愿，“依愿而修，坚固不退，勇猛精进。众生界尽、众生业尽、众生烦恼尽，我此愿王无有穷尽。”这就是甚深之心。
大悲心：菩萨以大慈悲心，拔除一切众生痛苦。兴起无缘大慈心，同体大悲心。如观世音菩萨那样以“三十二应周尘刹，百千万劫化阎浮，瓶中甘露常遍洒、手内杨枝不计秋。”来普渡众生。《楞严经》阿难尊者对佛发大誓愿：“如一众生未成佛、终不于此取泥洹。”
菩萨修菩萨行，除具三心之外，还要发四弘誓愿，“众生无边誓愿度。”菩萨对于十方世界，所有的无边无量众生，都要发菩提心去化度他们。众生有欲界、色界、无色界的众生。天道、人道、阿修罗道、地狱道、饿鬼道、畜生道的众生。现以人道众生来说：吾人的身体是由于地、水、火、风的四大和合组成，故称众生。就是众法和合而生的身心，或称众缘相聚而生，就是由父亲的缘，母亲的缘与自己的业缘三缘会合，才能够生出我们的身体。十方有无量无边的世界，每个世界里面，都有无量无边的众生，所以说众生无边。许多世界里，就有许多的众生，他们都在三界六道中间，受生死轮回的痛苦，也就是三苦八苦，无量诸苦，忽然生天，忽然做人，忽然堕落到地狱、饿鬼等处，受诸苦恼轮回六道，苦不堪言。因此菩萨以慈悲心，发大誓愿，一定要去十方世界，普度一切众生，使他们跳出生死轮回，离苦得乐。如阿弥陀佛因地就发了四十八愿，依愿修行，庄严成西方极乐世界，来接引十方世界念佛众生，往生彼国。又如观世音菩萨以大慈大悲的愿心，到处寻声救苦，时时刻刻，倒驾慈航到生死苦海中，普渡众生。这是菩萨修行的利他愿行，我们学佛念佛，一定要发大誓愿学菩萨，普渡无边的众生。
“烦恼无尽誓愿断”：烦恼能昏迷扰乱众生的真心。故叫烦恼。因为我们众生心中具足有八万四千尘劳烦恼。总的说来，就是贪心，瞋心、痴心、我慢心、疑心、不正见心。这六种根本烦恼的迷惑心，依惑造业，所以感受生死轮回的苦恼。菩萨发心修行，一定要发大誓愿，坚决断除所有一切无尽的烦恼，这是斩草除根的办法。无惑就不会作业，无业当然不会受报。所以阿罗汉修四谛法门，首先就是知苦断集，辟支佛修十二因缘法门，一下手就要断除无明之惑；《圆觉经》说：“永断无明、方成佛道”。这是菩萨修行的自利行愿。学佛的人一定要学菩萨发愿断除一切的烦恼。
“法门无量誓愿学”：法门有八万四千法门，对治众生心中的八万四千烦恼。总括起来，不出戒、定、慧、三种无漏学。由戒生定，因定发慧，有了智慧，即能破除一切无明烦恼，得证无上菩提。我们要想普渡十方世界的无量众生。要想断除一切无明烦恼，要想得成无上的佛果菩提妙道，关键的问题是要精进勇猛，修学无量法门，勤修戒、定、慧三学，息灭贪、瞋、痴三毒。此第三誓愿是四弘誓愿中的主要愿王。我们发心学佛要和菩萨一样的发大誓愿，修学无量法门。
“佛道无上誓愿成”：佛道就是所证的阿耨多罗三藐三菩提的佛道。阿耨多罗三藐三菩提意译为无上正等正觉。无上是超过九法界众生。正等是超过罗汉、辟支佛二乘圣人。正觉是超过菩萨法界。是佛超九界以独尊的万德洪名，如《赞佛偈》说：“天上天下无如佛，十方世界亦无比，世界所有我尽见，一切无有如佛者。”所以说，菩萨发菩提心，修菩萨道，要先发大誓愿：“众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。”然后才能自他两利、福慧双修，三学具足，六度齐修，三觉圆满，万德具足，成就阿耨多罗三藐三菩提。
总之，愿心、愿力、愿王在佛教里是一种非常重要的问题，所谓金刚非坚，愿力最坚，虚空非大，心王最大，即是心真则事备，愿广则行深。菩萨修行一切法门，都是以愿为先导。普贤菩萨就有十大愿王，阿弥陀佛就有四十八愿，一切诸佛菩萨，历代祖师都有许许多多的发愿文。愿是暗室的明灯，迷津的宝筏，苦海的慈航。一切经律论三藏，戒定慧三学、四谛、十二因缘、三十七助道品、六度、四摄法、三心、四弘誓愿等一切诸法，都是以愿心为先导。释迦牟尼佛在因地修行之时，对燃灯古佛面前，对古释迦牟尼佛面前，每次都发了大愿，然后依愿修行，所以才能够成为释迦牟尼佛。
释迦牟尼佛降生到世界上来，在印度雪山成佛以后，说法四十九年，所说的大乘教法、小乘教法，最上一乘的教法，从汉明帝始传到中国来，经过许多的法师、尊者和大德高僧，把梵文、巴利文译为汉语。把它概括起来，就是修多罗的经藏，毗奈耶的律藏，阿毗达摩的论藏，也就是戒定慧三学。
我希望大家发菩提心，能够由通过佛教所讲的教理行果，信解修证的道理，由信仰佛教，而了解佛教，再来踏踏实实地依教修行。使般若智慧得以常明，菩提道心因而不退，将来决定成就佛果菩提。现在请大家一心恭敬的称念四句发愿文：“无上甚深微妙法，百千万劫难遭遇，我今见闻得受持，愿解如来真实义。”敬祝大家福慧增长，如意吉祥，身体健康，精神愉快。
(2) Six degrees
Six Paramitas: The six Dharma-doors cultivated by Bodhisattvas can save oneself and save others.
Giving to save greed: Giving means universal giving, and people all have the heart of being stingy, reluctant, and greedy.With regard to money and material things, they are not only unwilling to give alms to others, but also greedy, the more the better, the heart is not satisfied, and they only want more.Therefore, they racked their brains and tried their best, even killing people and setting fires, murdering people for money, and using all means to greedy for money and property, and making all kinds of evil karma to attract evil rewards.Master Yuanying taught his disciples before he was alive: "If you can be content with things, you will always be happy, and you will be self-satisfied when you have nothing to do." It will be beneficial for us to keep these two sentences in mind.Bodhisattvas practice generosity, which is to cure all living beings of greed and sin.There are three kinds of almsgiving: one is financial alms, and financial alms is divided into two types: internal wealth and external wealth.The donation of internal wealth is to give away one's head, brain and even life to all living beings.For example, Shakyamuni Buddha once cut off his whole body to save an eagle when he aroused his bodhicitta and practiced the bodhisattva way in the causal ground.Feeding his own body to hungry tigers saved the lives of several tiger mothers and cubs.In the Buddhist scriptures, there are many Jataka stories of giving life like this.Donation of foreign wealth is to donate one's own gold and silver treasures, food and medicine, etc.Giving up to help others makes all living beings happy and free from suffering.The second is Fa Shi.In order to follow the roots of all living beings, Bodhisattvas often follow the teachings of Buddhism, skillfully and conveniently, tirelessly, preach scriptures, and guide all living beings.Let all living beings listen to the Dharma, understand and enlighten, and make up their minds to practice, so as to save the evil heart of stinginess and greed.The third is to give without fear.Bodhisattvas are merciful, do not harm all sentient beings, and always share all kinds of happiness with all living beings.If sentient beings encounter dangers and misfortunes and feel fear in their hearts, Bodhisattvas will come to comfort them and protect them.Rescue all kinds of sufferings of sentient beings, just like Avalokitesvara Bodhisattva "Pray in thousands of places and respond in thousands of places, and the sea of suffering is always a boat to cross people." Its voice seeks to save suffering, and frees all living beings from all kinds of suffering and fear.This is to give to all living beings with fearless power.
Observing precepts and destroying offenses: refers to the bodhisattva's acceptance and upholding of the pure precepts formulated by the Buddha. When Sakyamuni Buddha was approaching Nirvana, he asked Venerable Ananda and other great disciples to say: "When I am alive, you regard me as your Master, after my extinction, you must take the precepts as your teacher, and Pratimokha is your great master." Because the precepts are the foundation for attaining unsurpassed Bodhi Buddhahood.Precepts give rise to samadhi, and samadhi gives rise to wisdom.Precepts are the foundation of the Three No Omissions.It is the magic bag for crossing the sea of suffering, the treasure raft for crossing the maze, and the bright lamp in the dark room.We treat precepts as important as our eyes, and we must protect them at all times.Precepts include Mahayana precepts and Hinayana precepts.Dealing with the Mahayana precepts: the ten-heavy and forty-eight-light precepts mentioned in the Brahma Net Sutra, the three-unit pure precept, and the wonderful precept of non-action.What is the Three Gathering Pure Precepts?The first is the Precepts of Precepts.It means that there is no evil, and even a little bit of small evil must be eliminated.A single spark can also burn up the tall Mount Sumeru.The second is the precepts of good deeds.It is doing no good and not cultivating.Don't think it is a small good and don't do it. You must know that a drop of water can form a river.The third is the precept of benefiting sentient beings.There is no birth without salvation, Bodhisattvas develop great bodhicitta, all deeds prosper, and benefit sentient beings, so it is called awakening sentient beings.In short, it is: "Don't do any evil, practice all good, purify your own mind, this is all Buddhism." That is to say, willing to cut off all evil, willing to practice all good, and willing to save all sentient beings. This is the spirit of the Mahayana Bodhisattva precepts.Hinayana Precepts: There are three refuges and five precepts of Upasaka and Upasik.Three Refugees: The first step is to take refuge in the Buddha and take the Buddha as a teacher.The second refuge is the law, taking the law as the teacher.The third is to take refuge in the Sangha and take the Sangha as a teacher.That is to take refuge in the Triple Gem of Buddhism, Dharma, and Sangha, and take the Triple Gem as a teacher.Five precepts: first, not to kill; second, not to steal; third, not to commit sexual misconduct; fourth, not to tell lies; fifth, not to drink alcohol.Upasai is translated as a recent man, and Upasai is translated as a recent woman.It is to personally attend and serve the Three Jewels of Buddhism, Dharma, and Sangha.
Eight-point fasting: Good men and women at home, if they can accept fasting for one day and one night, they can close the doors of all evil realms.The content includes: 1. Do not kill; 2. Do not steal; 3. Do not have lust; 4. Do not tell lies; 5. Do not drink alcohol; 6. Do not sit on high and wide beds; , don't go to watch and listen for no reason; eighth, don't eat out of time, that is, don't eat after noon.It is stipulated that the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirty (if the moon is small, it will be changed to the twenty-eighth and twenty-ninth) six fasting days of each month of the lunar calendar, and this precept should be observed.The Eight Precepts are connected with the Mahayana, if you accept this precept and arouse the bodhicitta, you are the Bodhisattva Eight Precepts.
The ten precepts of novice monks and nuns: 1. Do not kill; 2. Do not steal; 3. Do not have lust; 4. Do not tell lies; 5. Do not drink alcohol; 6. Do not sit on high and wide beds; Eighth, no kabuki music, no reason to go to watch;
Shichamana, which means Dharma-student, means that during the process of learning the precepts before the bhikkhuni precepts, she must first accept the six prohibitions: first, no lust; second, no stealing; third, no killing; fourth 1. Don't lie; fifth, don't drink alcohol; sixth, don't eat out of season.Only those who can abide by these six precepts can receive the full precepts of bhikkhunis.
The two hundred and fifty precepts of a monk.There are about five precepts in total.The free translation of the first and fourth Boluoyi is abandonment.The second and thirteenth Sangha Poshisa, translated as early disability.The third is the one hundred and twenty Nissa Jibo Yiti.The fourth and eighth Parathisheni.Fifth, one hundred Tujiluo.In addition, the seven extinguishing admonitions and the two uncertainties make up a total of 250 precepts.The three hundred and forty-eight precepts of bhikkhunis are divided into five precepts, the first and eighth Parayi.Second, the Seventeenth Sangha Poshisa.Third, two hundred and eighth article Nisa Jibo Yiti.The fourth and eighth Parathisheni.Fifth, one hundred tujiluos.In addition, the seven extinctions and the two indeterminations are added.There are three hundred and forty-eight precepts.This is when the Buddha was alive, he often taught his disciples to strictly observe the precepts.Keep the precepts and cultivate your body.In summary, there are four sentences: "Keep your mouth and mind and body, don't commit crimes, don't annoy all sentient beings; stay away from unprofitable suffering, and if you do this, you can save the world."Bodhisattvas who practice pure precepts can naturally escape from all kinds of sins that violate the precepts. Therefore, it is said that the disciples of the Buddha must uphold the precepts and cultivate themselves, so that they can get rid of worries and escape from samsara.The so-called "precepts are the foundation of the supreme bodhi, one should uphold the pure precepts wholeheartedly".
Patience to overcome hatred: Bodhisattvas practice the practice of patience and humiliation, which can save the heart of hatred.The ancients said: "When one thought of anger arises, eighty thousand obstacles will be opened." Because hatred is the fire of ignorance.As soon as I get angry, I immediately get angry and burn, and I don't care about everything.Any evil words and deeds can follow.That is to open the doors of many karmic obstacles wide open.Therefore, he committed a heinous crime, violated national laws and human conditions, and created all kinds of evil karma.So the Buddha said: "Anger is the fire in the heart, which can burn the forest of merit." In the heart, I only want revenge and revenge, regardless of hurting others or myself, and write off all the merits, good deeds and good deeds I have done in the past, burn them all, and pay them back. flow.Anger is one of the six fundamental afflictions, and the greater the possibility of committing a crime, the greater the harm.Moreover, each of us has the deepest habit of anger, and it has the potential to burst out at the touch of a button. Therefore, we Buddhists must pay special attention to it. Whenever the object of hatred comes, we must firmly hold on to this threshold.To use the utmost endurance, don't let the anger indulge.Bodhisattva practice, benefit oneself and others, teach people to practice the paramita of patience and humiliation, which can save the heart of hatred.However, there are five different ways of patience, from shallow to deep.
First, Shengren: Whenever the humiliated state comes, there is no way to avoid it, no way to resist it, so we have to be strong and endure it, but I feel troubled and uncomfortable in my heart, which is very painful, so it is called Shengren.
Second, forbearance: For the arrival of the humiliating situation, don't care about him, use the greatest strength, take a step back, give up three points, and press it down.Recite the Buddha's name wholeheartedly, relying on the power of the Buddha's name to calm down the heart of resentment, this is like pressing a gourd under water, you can't let go, as soon as you let go, the gourd will float up, so it is called endurance, the above two Forbearance is also called tolerance.
Third, predestined forbearance: in the face of a humiliating situation, we use wisdom to reflect back and forth, and practice the concept of karma and predestined relationship.After careful study, there must be various reasons for being humiliated, beaten, and scolded for no reason.Being insulted by others is the evil result of karma in the previous life, so in this life you will receive retribution according to your karma.Thinking about receiving retribution and paying off debts, you will naturally accept the unbearable humiliation, feel comfortable, and do not generate hatred, so it is called Yuanren. I remember the ancient saying: "It is great to be tolerant, and to be proud without desire."
Fourth, watch forbearance: whenever a humiliating situation occurs, use the wisdom of emptiness to observe it, and understand the mind-body world, all dharmas are not available to me.Since I don't have one, where is the realm where I was insulted and humiliated?This means that both the self-image that can be empty and the humiliating environment that can be emptied are completely empty, so the humiliating image in the middle is of course not available.In this way, the evil heart of hatred will naturally not happen.Therefore, it is called Guanren.
Fifth, Compassion and Forbearance: Whenever a Bodhisattva encounters a humiliating situation, not only does he not feel angry, but he shows great compassion and compassion.I can bear the beating, scolding and insulting me now, as if nothing happened, I ignore it, and I will not retaliate.If you insult others arbitrarily, you must be retaliated and beat and scolded.In fact, this means beating yourself with others' hands, and scolding yourself with others' words.The more serious ones have even developed to the point of death and disability. Now they are punished by law, and they will not escape karmic retribution in the future.Therefore, there is great compassion for no reason, great compassion for the same body, which is convenient for enlightenment, so that he will wake up, he will correct his mistakes, be a new person, stop evil and cultivate goodness, so it is called compassion and forbearance.These three forbearance are also called rational forbearance.When Sakyamuni Buddha was practicing in the cause, his body was cut off by King Goli once, and he was dismembered step by step.The Buddha has no image of self, image of no one, image of sentient beings, image of a lifeless person, and all four images are empty and do not generate hatred, but instead make great vows.After attaining enlightenment, he first saved this king, so the Buddha first passed on to the Venerable Kochen Ru in Deer Park, and the predecessor of Kochen Ru was King Kali.Bodhisattvas must go through the great test of the three difficult and wonderful practices in order to cultivate the bodhicitta.First, it is difficult to do but doable.Bodhisattvas can do difficult things that people cannot do.Second, what is hard to give up can be given up, the life, money and bodhisattvas that people are reluctant to give up can be given up.Third, the unbearable can be tolerated. The adversity that people cannot bear, the Bodhisattva can endure.In the past, Venerable Shariputra aroused the mind of a bodhisattva and practiced the three difficult things, but he could not stand the test.Among the three difficulties, only the difficult ones can be done, and the difficult ones can be given up.In the end, he couldn't bear it anymore, so he lost his bodhicitta and became a sage of the Shravaka.When Sakyamuni became a Buddha, he became a Venerable Shariputra under the Buddha's seat. The "Buddha's Legacy Teaching Sutra" says: "Forbearance is a virtue. It is impossible to keep the precepts and practice asceticism. Those who can practice forbearance can be called powerful adults. If they can't endure with joy, they are not called people who have entered the path of wisdom." It must be noted: Buddhism advises people to learn from bodhisattvas in cultivating patience and humiliation. They must distinguish right from wrong and distinguish between good and evil.When dealing with good people and good deeds, one should develop compassion and practice patience and humiliation, and when dealing with evil people and evil deeds, one should show majesty and supernatural power to subdue demons and injustices.Therefore, there are two sayings in Buddhism: "When you see the Buddha, you worship, and when you see the devil, you descend."When Sakyamuni Buddha became enlightened under the bodhi tree, the demon king Bo Xun came to destroy and disturb the chaos, and the Buddha showed great power to subdue the demons.Another example is the Maitreya Bodhisattva in the Tianwang Hall of every Buddhist temple, with a smile on his face, kind and amiable, and taking care of all living beings with compassion; Looking in the ten directions, if there are evil spirits destroying the Buddhist gate, they will attack them mercilessly.From this point of view, although Buddhism is merciful and compassionate to all sentient beings, it is by no means a good-natured religion that does not distinguish between good and evil, does not distinguish between right and wrong, has no principles, and abuses compassion.
Effort and slack: Bodhisattva practice, always practice bravely and diligently, unswervingly.The role of the level of precision can make the other five perfections to be diligent, that is, to give aspirations, to observe the precepts, to cultivate the body, to practice patience, to practice meditation, and to seek wisdom diligently.Bodhisattvas should be more diligent in practicing the three-collection purification precepts, diligently governing the precepts of rituals, never ending evil, diligently governing the precepts of good deeds, cultivating everything that is good, and diligently practicing the precepts of benefiting sentient beings.In short, with diligence, courage, and determination to move forward, if there is no unsuccessful thing, you will definitely be able to overcome your slackness. Even if there are great difficulties, they will not hinder the Bodhisattva's perseverance.The so-called "Nothing is difficult in the world, as long as there is a person with a heart." People with a heart go forward diligently, and thousands of troops will not turn back.Shakyamuni Buddha practiced diligently and bravely in the causal place. He stood on one foot for seven days and seven nights, diligently studying, so he surpassed Maitreya Bodhisattva and became a Buddha first. This is the story of diligently surpassing a hundred kalpas. The "Buddhist Sutra" says: "If you bhikkhus are diligent and diligent, you will have no difficulty. Therefore, you should be diligent and diligent. It is like a small water that flows constantly and can penetrate stones."He also said, "If the heart of a practitioner is slack in counting, it is like drilling wood, and it stops before it is hot. Although you want to get fire, it is hard to get it." Venerable Anaruta fell asleep happily. When he was sleeping, the Buddha scolded him and said: "Duh, duh, what is sleep! Mussels sleep for a thousand years without hearing the Buddha's name." Anaruta heard the Buddha scolded him as a clam, so he felt very ashamed. , worked hard, practiced diligently, after seven days and seven nights, did not sleep, so both eyes were blind.The Buddha taught him to practice the Illuminating King Kong Samadhi, and use the method of reflecting the self-nature to obtain the Eye Sensation Samadhi. He can see everything in the vast world as clearly as the Amara fruit in his hand.Under the Buddha's seat, he is the first eye of the sky, so if we have a diligent mind, we can get rid of laziness, depravity and sinful mind.
Meditation to overcome distraction: All living beings have scattered minds, delusional thoughts, and wandering minds, running around, moment to moment, non-stop. Bodhisattvas practice meditation and can liberate the distracted mind.Chan Ding is translated as tranquility, which is the meaning of stillness. Dhyana includes worldly meditation, supramundane meditation, and supramundane meditation.
Worldly meditation: There are four meditations, four empty meditations.
Fourth Zen: The first Zen is from the land of bliss, the sixth day of the world of desire.If this meditation is successfully cultivated, one will be able to ascend to the first dhyana heaven of the material realm, and the blissful land of leaving birth.That is to say, to be born out of the world of desire and to obtain the joy and happiness of the first dhyana heaven.Because there is still awareness and insight in the concentration, we need to work harder to eliminate the awareness and insight.Only then can we be born in the Second Dhyana Heaven and be born in the Land of Joy.Because of the practice of Dinggong, there is still joy floating, and then it is processed and improved to eliminate the joy, so you can be born in the Three Dhyana Heavens and the Wonderful Land of Leaving Joy.Because of the practice of this concentration, there is still the floating of pleasure.Therefore, it is even more necessary to work harder to eliminate happy thoughts.Only then can one be born in the four dhyana heavens and give up the pure ground of mindfulness, that is, to give up all the two states of suffering and happiness.Not only is there no suffering, but even happiness is unattainable.These are the four mundane meditations cultivated by the four dhyana heavens of the form world.
The colorless world is empty and fixed. (1) In the place of boundless emptiness, because of the fourth dhyana of the form realm, heavenly beings practice detachment from form.I feel that there are still some obstacles, so I use the power of concentration to eliminate the appearance and return to emptiness. (2) The ground of boundless consciousness.Because of practice, the color disappears and returns to the emptiness. I feel that the emptiness is too wide and vague, and it is not easy to think about it.So keep going forward and work hard, let go of emptiness and predestined consciousness, and when you reach the achievement of concentration, you will be able to prove the boundless ground of consciousness. (3) Nowhere.Because of practice, I feel that the mind of consciousness has no trace, and it is not easy to think about it. Therefore, I will increase my practice, let go of the mind of consciousness, and then I will have nothing. I will subdue the rough and superficial part of the seventh mana. When the Zen practice is achieved, I will be able to prove it. Nowhere. (4) The place of neither thinking nor not thinking.Because the practice of meditation is firstly to see the boundless place of consciousness, which belongs to the aspect of thinking.It is as distressing as having a sore, and it is even more difficult to observe the concentration of nothingness, which belongs to the aspect of no thought, just like a demented person. Don't want to.But the subdivided part still exists, which is called non-perception, non-perception, just like a light that is about to be extinguished, it is half-bright and half-extinguished, this is called the state of non-perception and non-perception in the formless realm.
The above-mentioned four dhyana and four samadhis in the form realm, four emptiness and four samadhis in the formless realm, as well as the four immeasurable hearts of compassion, joy, and equanimity they cultivated, and the twelve fundamental meditations and meditations, etc., are bodhisattvas who arouse the bodhicitta and save all living beings. Samadhi, in the heavens of the Three Realms, manifests great power and practice meditation, which is collectively called secular meditation.The four Zen celestial beings, the four emptiness celestial beings, and the eight meditation samadhis all have active functions of entering, dwelling in, and exiting samadhi when they practice meditation. break away.Enjoy all the blessings in the heavens, and you have to be reincarnated in the six realms, so it is called secular meditation.
Sutra-worldly meditation is the meditation practiced by arhats, pratyekabuddhas, and bodhisattvas.Arhats, pratyekabuddhas, and people of the second vehicle have attained the cessation of perception of feeling. The perception of feeling has been eliminated, and the sixth consciousness has no effect.This kind of concentration can cut off the two kinds of afflictions of seeing and thinking in the three realms, and can get rid of self-attachment, but not dharma attachment.You can't leave the false from the empty space, and go into the dust to teach and transform all living beings.Only the meditation meditation practiced by Mahayana Bodhisattvas is the original self-nature.Just like the first Shurangama Mahathir mentioned in the "Surangama Sutra", the Dharma Realm is the body of the Dharma, which is near the center of the six roots and far away from all dharmas.The meditations practiced by bodhisattvas and saints of the two vehicles are all meditations without leaks, which are collectively called supramundane meditations.
The highest meditation in the world is the great concentration of Naga practiced by all Buddhas and Tathagatas, that is, "Naga is always in concentration, and there is no uncertain time." No matter how the external environment is ever-changing, the heart is like empty space, deep and eternal, Unborn and undying, unmoving and unshakable.This is the non-established language and writing of Bodhidharma, the meditation of non-teaching outsiders, the meditation of pure self-nature of the Sixth Patriarch, and Sakyamuni in the past six years in the snow-capped mountains.Master Bodhidharma's nine-year meditation in the Shaolin Temple of Songshan Mountain, and the Zen practice of the Sixth Patriarch's rice milling in Huangmei Mountain for one year are in the same line.Precepts give birth to samadhi, and samadhi produces wisdom. Practicing meditation can save the scattered mind.Elimination of afflictions and consummation of wisdom is the principle in the Shurangama Sutra that "the pure aurora is accessible, and the stillness covers the void", so it is called the transcendent meditation.
Master Tianlong usually teaches and transforms sentient beings with the convenient method of one-finger Zen.One day, when Master Tianlong was sitting in the meditation hall, a nun suddenly came, wearing a straw hat, and after going around three times to the right, he stood in front of the master, did not put down the hat, did not open his mouth, and came to the towering monk.The teacher asked: Why don't you take off the hat?Ni replied: If you have the right way, you will go down, if you don't know the way, you will not go down.At that time, Tianlong didn't know what to say, so Ni left immediately.Tianlong felt very ashamed, and wanted to go out tomorrow to find a teacher and learn from Fang.Coincidentally, that night, I dreamed that the land of this mountain told the teacher not to leave. Tomorrow, a bodhisattva in the flesh will come to speak for the monk.After waking up from the dream, Tianlong knew it was a miracle.In the afternoon of the next day, as expected, a Zen concubine, named Ju Di, came to see the abbot.Tianlong thought to himself, could it be the miracle that he dreamed of yesterday?So he told Judi what the nun asked, and asked for instructions.Shi Yun, please ask me according to the nun's invitation ceremony.Tianlong asked Judi like a nun asking the way.Ju Di said, "Why don't you get off your hat?" Tianlong said, "If you can get the right way, then you can get off, if you can't, then don't get off." Suddenly raised his hand and pointed out.When Tianlong saw the place where the finger was raised, he knew it with his eyes, and suddenly realized it, and thanked the monk Judi.Not long after, the nun came to ask Tianlong for instructions again, and the master raised his finger. The nun suddenly realized, thanked Tianlong and left.From then on, Tianlong taught all living beings with one-finger Zen, and became famous all over the world.People who seek the Dharma come one after another, and Tianlong always gives instructions to others, so there are many people who have learned and benefited.Once a fellow Taoist came to participate, and it happened that Tianlong was not at home.There is a waiter who often sees the monk Tianlong enlightening all living beings, and always uses one to instruct others.So he pretended to be Tianlong, and still raised his finger, which actually benefited the fellow Taoists who came to participate, and the public took this story as an anecdote.When Tianlong came back, he was very pleased to learn that the waiter gave him a finger.In order to further test, let this waiter become a magic weapon.Just prepare a sword and ask the waiter to ask: I am not at home, how do you enlighten the participants?The waiter said: I see monks always lift up their fingers when they preach to save people, so I do the same.Wulong said: "Now you show it to me."The waiter raised his finger according to the teaching. At this moment, the monk Tianlong held the Jiedao and slashed violently, and the waiter's finger fell off immediately.Tianlong knew that the waiter's opportunity was ripe and could be used as a magic weapon, so he asked the waiter to raise his finger. The waiter raised his hand, raised his finger, cut off the finger, but when he couldn't see the finger, he suddenly became enlightened and thanked the monk.He picked up the worship mat casually and carried it on his shoulders.Monk Wulong and his attendants all comprehend and understand the pure Zen of self-nature from one finger. They do not establish words or words, teach outsiders, point directly at people's hearts, and become Buddhas by seeing their nature.When you come out of the world, you need to raise your arms and raise your fists in meditation. It is nothing more than a magical effect. Raising your eyebrows and blinking your eyes is full of Zen opportunities.Master Yuanying said when he practiced Zen at Tiantong Temple in Ningbo and realized Taoism: "When the mountains and rivers are exhausted, you turn around, and you are forced to open your eyes, and you realize that there is nothing at home, and there is no arrangement for life and death in Nirvana." Traces, the bright moonlight contains all phenomena and space, if you recognize the meaning in this, wild flowers and grasses will clump together."This is the degree of distraction in meditation.
Wisdom saves ignorance: ignorance means that if all beings want to eliminate ignorance and troubles, and obsessed with ignorance, they must rely on the prajna of wisdom and light.Prajna is translated as pure wisdom and wonderful wisdom, referred to as wisdom.It is from the reality of the prajna noumenon, and the wisdom of contemplating prajna arises.Because of wisdom, he is omniscient and omniscient about all dharmas in the world and beyond.When Shakyamuni Buddha became enlightened, he transformed the eight false thoughts into four bodhi wisdoms.Therefore, the Buddha is a person of great wisdom and great enlightenment.Wisdom of Wisdom is the brilliance of heaven and earth, shining past and present, and refers to the fundamental wisdom originally possessed by the Buddha.There is also post-obtained wisdom, which is the wisdom of cutting off afflictions, consummating wisdom, and achieving success in affairs. It ranks sixth in the six paramitas, and it is actually the first in terms of its functions.Giving, keeping the precepts, patience, diligence, and the five perfections of meditation, if there is no prajna wisdom, how can you make up your mind to practice?Therefore, it is said that prajna wisdom is the forerunner of the six perfections.
There are also three kinds of wisdom.The first true wisdom, also known as real wisdom, is the wisdom that arises from its truthfulness.Start from the truth and follow the truth.It is like the light of a mani pearl, which is born from the pearl and still reflects on the pearl.The so-called truth is the true nature of all living beings, which is perfect and omnipresent.Reality is not false, so it is called truth, and it is not easy to change, so it is called Ru.It uses Ruruzhi to illuminate Ruruli, so it is called Zhenzhi.The second common wisdom, also known as power wisdom, means skillful and expedient, it can universally illuminate all dharmas in the world, beyond the world, and the ten dharma realms, with various names, various appearances, and various differences. , which is called the common truth.The third middle wisdom, that is, the wonderful wisdom of the middle way, is impartial and unbiased.Because both emptiness and existence belong to both sides, when Zhongzhi shines on emptiness, one realizes that the vacuum is not empty, that there is a wonderful existence, and that the whole truth is the conventional truth.Sometimes, knowing the wonderful existence and non-existence, the complete vacuum, and the universal truth is the true truth.The so-called harmony between the true and the vulgar, nothing hinders nothing.Just like a mirror reflects things, if the image in the mirror is said to be empty, the illusion still exists; if it is said to exist, the mirror body is empty, this is the mutual manifestation of emptiness and existence, and the true and the common are the same.This kind of wisdom is called Zhongzhi.Quan teaches Bodhisattvas to practice the six perfections so that they cannot be separated from their appearance, and they do not reach the three rounds of empty space.Only Bodhisattvas who practice teaching practice the six perfections know that the body of the three wheels is empty, and the mind is completely obliterated. There is no self who can practice the six perfections, there is no way to overcome the six disadvantages, and there is no law of the six perfections.Therefore, the six paramitas practiced by Bodhisattvas of the real teaching are called the six paramitas.Paramita is translated into Chinese as reaching the other shore. By practicing the six paramitas, a Bodhisattva will be able to go from the sea of life and death to the other shore of Nirvana.Sakyamuni Buddha spent twenty-two years of long time, speaking six hundred volumes of the "Great Prajna Sutra", mainly to use the wisdom of Prajna to break the ignorance of all living beings; The law enforcement of the two vehicles; break the appearance of the bodhisattva of the right to teach.So it is said that Prajna is like a big fire gathering, and the four sides cannot be touched.Whether it is the six sense organs, the six dust objects, the six consciousnesses, the five aggregates, or all dharmas, as if illuminated by the pure wisdom of prajna, all dharmas are empty at the moment.This is the Avalokitesvara Bodhisattva mentioned in it. After practicing the deep prajna paramita for a long time, he can see that the five aggregates are empty and can overcome all hardships.Thoroughly understand the truth that form is not different from emptiness, emptiness is not different from form, form is emptiness, and emptiness is form.This is wisdom over ignorance.
(3) Four-camera approach
The Bodhisattva practiced the four methods of capture: there are four things: generosity, loving words, beneficial deeds, and colleagues, to capture and liberate all living beings.Let all living beings gain victory and benefit, and happily accept the Bodhisattva's teachings.These are the four methods by which Bodhisattvas are merciful and open to saving sentient beings.
Giving: Bodhisattvas can give all kinds of money and materials, even their most precious life, leaders, and brains, to all sentient beings to satisfy their wishes.Do not go against people's will and form good karma and Dharma karma with all living beings, so that they can get what they want, get rid of suffering and find happiness.In this way, all living beings can easily accept the teachings of Bodhisattvas.Only by fate can you be transformed, but if you don't have the fate to meet, you will hate it.Buddha also has three kinds of non-degrees, one is that one cannot be saved without a predestined relationship.Second, fixed business cannot be transferred.The third is not to exhaust the world of sentient beings.Because all beings in the world create karma based on delusion, and receive retribution according to their karma.It is difficult to get a permanent job.Only by relying on the power of the samadhi of the Buddhas and Bodhisattvas, as well as one's own pious repentance, can the two forces be combined in one moment, and the results can be achieved in one thought, in order to transform and change from big to small.Just like Wuda Guoshi, he suffered from human facial sores, and only the samadhi water of Venerable Kaloga can wash it, and it will have a miraculous effect, and the worlds in the ten directions are boundless and boundless.The sentient beings in the ten directions are also immeasurable and boundless.Although the Buddha has inconceivable supernatural powers, he cannot save all sentient beings.Therefore, it is said that the Bodhisattva has the heart to practice generosity and generosity, so that all living beings can see the adornment of the Bodhisattva, hear the name of the Bodhisattva, and feel joy in their hearts, so that all sentient beings who are predestined will be able to sail to universal salvation.
When Shakyamuni Buddha was practicing in the land of cause, he was the prince of a king of Yebo Kingdom and Shibo in one life, named Sudana.This country is very rich and powerful.However, Prince Suddhana has a benevolent and fraternal disposition, a bodhisattva heart, and extensive practice of generosity paramita.Once he asked his father to take out part of the gold and silver treasures in the national treasury, so that he could make alms and donate to the people of the whole country.The king only had this prince, and he loved Sudana like the apple of his eye, so he agreed to his request, fulfilled the prince's wish, and held a seven-day grand grand meeting.Notices were posted everywhere, and people from all over the country came to ask the prince for alms. The prince responded to all those who came to ask for alms, and did whatever he wanted without disobeying people's wishes.The people of the whole country have received the deep kindness and virtue of the prince's alms, and the word of mouth has spread, and everyone is happy.This country has a white elephant king treasure, powerful and good at fighting, invincible in the world, it is a national treasure, no one is allowed to take it out of the palace without the king's order.The news of the prince's alms was heard all over the world, and spread to neighboring countries. The king of the neighboring country sent someone with ulterior motives to ask the prince to donate the white elephant king treasure.The prince said: "The king's treasure is the treasure of our country. I have no right to promise it. I can't give it to you." Me, your generosity merits cannot be completed, and the name of the Uncovered Assembly does not match the reality.” In this situation, the prince thought carefully about the Buddha’s fulfillment of the vows of all living beings, and the bodhisattva’s determination to do what is difficult but do it, and in order to complete the merits of generosity, he agreed immediately. up.The prince personally brought the white elephant Wang Bao and handed it over to the envoy sent by the neighboring country.Many ministers learned about it and reported it to the king.King Shibo was very angry, so he sent Prince Sudana to Tante Mountain, six thousand miles away from the city.The prince fulfilled his wish of almsgiving, so he was at ease physically and mentally, free from hindrance.The name of the prince's wife is Mandi, the son's name is Yeli, and the daughter's name is Siwei Luoyan. The three of them respect this kind, virtuous and compassionate relative very much, and now they all want to follow the prince to Tante Mountain wholeheartedly.The prince said to his wife and children: "If you are willing to go with me, not only will you have to endure hardships, but in order to arouse your bodhicitta and practice the Bodhisattva way, I may also give you three together to others." Mandi and his children replied in unison. Said: "As long as you are willing to do this, we will obey." The prince led his wife and children to Tanteshan. Along the way, in addition to many people who received alms sincerely saw off, many people came to ask the prince for alms, and the prince sent himself The gold, silver, treasures, cars, clothes, etc. that the four of them carried with them were all clean.The four of them walked to Tante Mountain and settled down. They were really empty-handed and had nothing, so they relied on their wife Mandi to pick wild fruits for a living. At this time, a Brahmin asked for alms, and the prince gave him his children.At this moment, Mandi suddenly felt flustered, and knowing the reason, hurried back, only to see the prince sitting alone, speechless, without seeing his two children.After being questioned repeatedly by his wife, the prince said: "The two brothers and sisters were given as slaves by me." After hearing this, Mandi burst into tears and was in pain.However, Prince Suddhana gave his own children to the poor as slaves. This great act of giving moved the King of Trayastrianism, Shi Tihuanyin, and he turned into an ugly middle-aged Brahman to ask the prince for alms.The prince said: "You are late, I have nothing now." The Brahman said: "As long as the prince can agree, there is still something to give." The prince said: "What do you ask for?" Adults, unable to get married, ask the prince to give me your wife." The prince looked directly at Mandi, unable to speak, and at this time Mandi was watching this scene, and wept even more bitterly.The Brahmin said to the prince again: "If you don't give me your wife, you will not be able to complete your generosity." At that time, in order to fulfill the great wish of giving, Prince Sudana handed Mrs. Mandi to the Brahmin.All of a sudden, the earth shook and the birds sang.这位相貌丑恶的婆罗门，握了曼坻夫人的手，一直往前走了七步，突然就变成了一个相貌庄严的帝释天王，回过身来，把曼坻夫人交还给太子，就随口赞叹说：“善哉善哉，太子善行菩萨之道，真心修行布施波罗密。”帝释天王又对夫人说：“您有什么愿求吗？”夫人曰：“我有三个愿求。一、愿父王回心转意，派人来接太子回宫。二、愿一对子女能够早日回到宫中，受诸福乐。三、愿邻国送还白象王宝。”帝释天王完全答应了。且说那个婆罗门又把太子的一对子女转卖到叶波国。涩波王知道后，叫孙儿孙女来问，要多少钱才能把你们兄妹二人赎回，孙儿说：“以一百两银子赎我的身，以二百两银子赎妹妹的身。”国王说：“从古以来，都是男贵女贱，为什么今日是女贵男贱呢？”孙儿说：“我父是男儿，今日还充军在檀特山受诸苦恼。宫娥采女是女人，今日都在祖父身边宫中享受福乐，岂不是女贵男贱吗？”涩波国王听了孙子这几句动人心弦的话，心里十分难受，悲痛万分，想念太子的骨肉之情，顿时涌现心头。因此马上下令派人去檀特山，迎接太子与曼坻夫人回宫。邻国国王得知须达拿太子为布施白象王宝给他，因而被父王充军到檀特山受苦，现在回叶波国来了，所以心生大惭愧，马上派人把白象王宝送回涩波国王。从此以后两国更加友好团结，变冤家为亲友，不但曼坻夫人的三个愿心都得满足，而须达拿太子的布施波罗密功德，也得到圆满成就。通过这个历史故事，使我们更好的认识到释迦牟尼佛，多生多世发菩提心，行菩萨道，修行六度万行，庄严国土，普度众生，所以成为世界上最伟大的圣人。这就是佛以布施波罗密来摄受众生。我们能把须达拿太子修行布施波罗密，做到的难行能行，难舍能舍，难忍能忍三个大难关的故事记在心里，作为自己发菩提心，修行布施功德极好的模范。一定是福慧增长，功德无量。
爱语：菩萨修行，普度众生，一定要以柔软和爱语来对待众生。说话使人听了生欢喜心，愿乐欲闻。佛具足八音四辩，说法利生。八音：一、极好音：超过其它音声，是最好最好的声音。《普门品》：“妙音观世音，梵音海潮音，胜彼世间音。”二、柔软音：能够善顺众生之心，不刚不暴。三、和适音：和雅调适，不粗不燥。四，尊慧音：非常尊重可钦，能够生众生智慧。五、不女音：具足四种无畏，不妖不艳。六、不误音：说理真实，没有差错。七、深远音：甚深幽远，凡夫小乘莫测其妙。八、不竭音：辩才无碍，说不能尽。这是佛所具足的八种胜妙音声。
四无碍辩。一、法无碍辩。二、义无碍辩。三、辞无碍辩。四、乐说无碍辩。佛具有这四种无碍辩才，所以对世出世间一切诸法，无所不知，善能说法。而且对于一切诸法，浅深义理，解说分明，圆融无碍。佛对于所有一切音辞，都能善说，说一句话包含无量无边妙理，摄无量义合为一句。这是一多无碍，大小并陈，不可思议，都能随众生心，对机说法，乐说一切法要。这就是佛以一音演说法，众生随类各得解。
利行：菩萨教化众生，处处都要把利人工作放在第一位，一举一动都是全心全意为人民服务。也就是把困难留给自己，把方便送给别人，但有利益众生之事，无不尽力而为，积极去做，身体力行。这真是先天下之忧而忧，后天下之乐而乐，先人后己的慈悲心肠。这样就会得到众生良好感情，友好情谊。有了利人的思想和行动，使众生欢欢喜喜，心甘情愿接受菩萨的教化，依教修行，就会得度。
同事：菩萨普度众生，不但以布施、爱语、利行三种方便法门教化众生，还要更进一步现同事身，和众生一起工作，一起活动，一起生活，互相亲近，使彼此之间情投意合、感情融洽、心心相印，情同手足一样的亲热。甚至与众生现同类身，随缘去化度众生。《普门品》说：观世音菩萨现三十二应化身，随机说法，乃至天人神仙、鬼道、畜生、马腹、驴胎、观世音菩萨都能随类现身。真是“千江有水千江月，万里无云万里天。”有求必应，无感不通的同事妙行。行同事这法门，是十分不容易做到的。一定要有坚强意志，充沛定力，才能成功。还要有“百花丛里过，叶叶不沾身”的崇高风格，才能做到。不然的话，就容易在“溪光山色里，随流逐落花”，反受其害。所以《楞严经》说：“一切众生，为物所转，若能转物，即同如来。”
佛教所有一切修行法门，都要解行并进，理论和实践一致，不能徒事空言。如北宋时，有位大家都很熟悉的文学家苏东坡，他有一位方外知己的好朋友，就是镇江金山寺的佛印禅师，苏东坡住在镇江焦山定慧寺，佛印禅师住在金山江天寺，有一天苏东坡诗兴勃发，随口吟成一首赞叹释迦牟尼佛的偈子“稽首天中天，毫光照大千，八风吹不动，端坐紫金莲。”东坡居士这首偈子，做好以后，十分得意，马上派书童从焦山送到金山给佛印禅师一阅。心想这首赞佛偈子实在做得太好了，禅师看后，一定是欢喜赞叹表扬几句。那知道事与愿违，适得其反。佛印禅师看后，一句话都不说，拿起笔来，就在赞佛偈后面，写了出人意外的“放屁”二个大字。佛印禅师为什么会这样粗鲁没有礼貌的呢？这是大德高僧权巧方便的度生说法。使人开悟，头头是道，一切法都是佛法，看你善用不善用。书童就把这封信带回焦山，苏东坡早已精神抖擞，等待听个好消息。书童把信交给东坡，一看，当下他触目惊心怒火发作，就忘其所以从焦山渡江直奔金山，找禅师评理。可是佛印禅师是大善知识，早有先见之明，笑颜悦色地等待兴师问罪。平常两人相见，总是神投意合。今日相见居然竖眉怒目，一反往常。东坡居士厉声问：“禅师，你为什么在这令人十分尊敬的赞佛偈后，写出这样难堪的'放屁'二字呀。佛印禅师冷笑地说：“东坡居士，你这偈子里不是讲'八风吹不动。 '我现在只用一个小小的屁风，就把你打过江来了。你说得很好，就是做不到”。到这时苏东坡晃然大悟地说：“上当！Be fooled! ”禅师与居士，此时彼此会心的一笑。
我们要知道什么叫八风呢！八风就是世界上有这样八种的环境，就象风一样的，它一天到晚随时随地都在我们身边吹来吹去，侵袭着我们的心灵。这就是利、衰、毁、誉、称、讥、苦、乐的八风。第一利风：利是利益，对有利可图的事情，心生欢喜。譬如人作生意赚了钱，心里感到非常高兴，喜笑颜开。这就是被利风所吹动。第二衰风：衰就是衰败，对我不利的事情，衰败难堪。譬如我们乘车碰到扒手，把刚刚发的工资偷去，使我这个月的生活成了问题，心里感觉到万分难受，啼笑皆非。这就是被衰风所吹动。第三毁风：毁就是毁谤，有人对我污蔑毁谤，无端漫骂，说我这也不好，那也不好。听了以后，我心里感到十分气愤烦恼，闷闷不乐。这就是被毁风吹动。第四誉风：誉是赞誉，有人在赞扬我，歌功颂德，说我样样都好，捧上九霄。听了以后，心里感到非常欢喜，自得其乐。这就是被誉风所吹动。第五称风：称是称赞，被人当面称颂赞叹，阿谀奉承，吹嘘捧场，多方赞美。如说福报好，智慧大，真能干，会做事，今后一定会步步高升，健康长寿等等，听了以后，心里万分高兴，笑容满面，非常开心。不知不觉地被称风吹动了。第六讥风。讥是讥笑，就是被人当面讽刺讥笑，毁谤谩骂，如被人说是坏东西，没得用，软弱无能，狂妄自大、十三点、神经病等，听了以后，心里感到万分烦恼，怒火焚烧，不知不觉得被讥风吹动了。第七苦风。苦是痛苦，碰到愁忧悲痛环境，心里感到非常苦恼。譬如事与愿违，受尽艰辛，恩爱别离，冤家路窄，总之是“不如意事七八九，可与人言无二三。”这就是被苦风吹动了。第八乐风。乐是快乐，逢到愉快安乐的环境，感到非常称心。譬如家道兴隆，吉祥如意，夫妻和睦，孝子贤孙，所求皆顺意，所愿尽从心，喜气洋洋。欢天喜地。这就是被乐风吹动了。这八种的境风，有很大的威力，无论是那一种风，都能够把人们不知不觉地随风所吹，自然而然地被风所动。这真是心随境转，智被境牵。因此我们众生一天到晚都离不开这八种风，二六时中都在八风之中转来转去，吹来吹去，都受到八风的侵袭和影响，不得安闲自在，无挂无碍。这就是八风内容。苏东坡赞佛偈的确做得很好，句句有理，就是在实际问题上，却又是另一回事。佛印禅师一个屁风就把他吹过江来，这是什么原因呢？很明显，理论不联系实际。这个有趣的故事，包含有非常深刻的道理，就是要人们知行合一，行解相应，特别是我们信佛学佛人，更要做到这点。
（四）菩萨行的思想
修菩萨行要发三种心。直心：以正直的心，正念真如妙法。我们众生从最初发菩萨心开始，乃至到了最后成佛为止，在这一段漫长过程中，要永远没有弯曲不正直的行为。奋勇向前、从始至终，念念回光返照，处处默契真心。精进修行，心心念念真如妙法，上求佛道。《四十二章经》说：“沙门当观情欲，甚于污泥，直心念道，可免苦矣。”。《佛遗教经》说：“谄曲之心，与道相违，是故宜应质直心。当知谄曲，但为欺诳，入道之人，则无是处”。
深心：即是乐修一切善法。菩萨要以甚深的信愿乐修一切善法，六波罗密，一切万行，无量福慧，统统都要精进修持。如普贤菩萨所发的十种大愿，“依愿而修，坚固不退，勇猛精进。众生界尽、众生业尽、众生烦恼尽，我此愿王无有穷尽。”这就是甚深之心。
大悲心：菩萨以大慈悲心，拔除一切众生痛苦。兴起无缘大慈心，同体大悲心。如观世音菩萨那样以“三十二应周尘刹，百千万劫化阎浮，瓶中甘露常遍洒、手内杨枝不计秋。”来普渡众生。《楞严经》阿难尊者对佛发大誓愿：“如一众生未成佛、终不于此取泥洹。”
菩萨修菩萨行，除具三心之外，还要发四弘誓愿，“众生无边誓愿度。”菩萨对于十方世界，所有的无边无量众生，都要发菩提心去化度他们。众生有欲界、色界、无色界的众生。天道、人道、阿修罗道、地狱道、饿鬼道、畜生道的众生。现以人道众生来说：吾人的身体是由于地、水、火、风的四大和合组成，故称众生。就是众法和合而生的身心，或称众缘相聚而生，就是由父亲的缘，母亲的缘与自己的业缘三缘会合，才能够生出我们的身体。十方有无量无边的世界，每个世界里面，都有无量无边的众生，所以说众生无边。许多世界里，就有许多的众生，他们都在三界六道中间，受生死轮回的痛苦，也就是三苦八苦，无量诸苦，忽然生天，忽然做人，忽然堕落到地狱、饿鬼等处，受诸苦恼轮回六道，苦不堪言。因此菩萨以慈悲心，发大誓愿，一定要去十方世界，普度一切众生，使他们跳出生死轮回，离苦得乐。如阿弥陀佛因地就发了四十八愿，依愿修行，庄严成西方极乐世界，来接引十方世界念佛众生，往生彼国。又如观世音菩萨以大慈大悲的愿心，到处寻声救苦，时时刻刻，倒驾慈航到生死苦海中，普渡众生。这是菩萨修行的利他愿行，我们学佛念佛，一定要发大誓愿学菩萨，普渡无边的众生。
“烦恼无尽誓愿断”：烦恼能昏迷扰乱众生的真心。故叫烦恼。因为我们众生心中具足有八万四千尘劳烦恼。总的说来，就是贪心，瞋心、痴心、我慢心、疑心、不正见心。这六种根本烦恼的迷惑心，依惑造业，所以感受生死轮回的苦恼。菩萨发心修行，一定要发大誓愿，坚决断除所有一切无尽的烦恼，这是斩草除根的办法。无惑就不会作业，无业当然不会受报。所以阿罗汉修四谛法门，首先就是知苦断集，辟支佛修十二因缘法门，一下手就要断除无明之惑；《圆觉经》说：“永断无明、方成佛道”。这是菩萨修行的自利行愿。学佛的人一定要学菩萨发愿断除一切的烦恼。
“法门无量誓愿学”：法门有八万四千法门，对治众生心中的八万四千烦恼。总括起来，不出戒、定、慧、三种无漏学。由戒生定，因定发慧，有了智慧，即能破除一切无明烦恼，得证无上菩提。我们要想普渡十方世界的无量众生。要想断除一切无明烦恼，要想得成无上的佛果菩提妙道，关键的问题是要精进勇猛，修学无量法门，勤修戒、定、慧三学，息灭贪、瞋、痴三毒。此第三誓愿是四弘誓愿中的主要愿王。我们发心学佛要和菩萨一样的发大誓愿，修学无量法门。
“佛道无上誓愿成”：佛道就是所证的阿耨多罗三藐三菩提的佛道。阿耨多罗三藐三菩提意译为无上正等正觉。无上是超过九法界众生。正等是超过罗汉、辟支佛二乘圣人。正觉是超过菩萨法界。是佛超九界以独尊的万德洪名，如《赞佛偈》说：“天上天下无如佛，十方世界亦无比，世界所有我尽见，一切无有如佛者。”所以说，菩萨发菩提心，修菩萨道，要先发大誓愿：“众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。”然后才能自他两利、福慧双修，三学具足，六度齐修，三觉圆满，万德具足，成就阿耨多罗三藐三菩提。
总之，愿心、愿力、愿王在佛教里是一种非常重要的问题，所谓金刚非坚，愿力最坚，虚空非大，心王最大，即是心真则事备，愿广则行深。菩萨修行一切法门，都是以愿为先导。普贤菩萨就有十大愿王，阿弥陀佛就有四十八愿，一切诸佛菩萨，历代祖师都有许许多多的发愿文。愿是暗室的明灯，迷津的宝筏，苦海的慈航。一切经律论三藏，戒定慧三学、四谛、十二因缘、三十七助道品、六度、四摄法、三心、四弘誓愿等一切诸法，都是以愿心为先导。释迦牟尼佛在因地修行之时，对燃灯古佛面前，对古释迦牟尼佛面前，每次都发了大愿，然后依愿修行，所以才能够成为释迦牟尼佛。
释迦牟尼佛降生到世界上来，在印度雪山成佛以后，说法四十九年，所说的大乘教法、小乘教法，最上一乘的教法，从汉明帝始传到中国来，经过许多的法师、尊者和大德高僧，把梵文、巴利文译为汉语。把它概括起来，就是修多罗的经藏，毗奈耶的律藏，阿毗达摩的论藏，也就是戒定慧三学。
我希望大家发菩提心，能够由通过佛教所讲的教理行果，信解修证的道理，由信仰佛教，而了解佛教，再来踏踏实实地依教修行。使般若智慧得以常明，菩提道心因而不退，将来决定成就佛果菩提。现在请大家一心恭敬的称念四句发愿文：“无上甚深微妙法，百千万劫难遭遇，我今见闻得受持，愿解如来真实义。”敬祝大家福慧增长，如意吉祥，身体健康，精神愉快。