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Encouraging Bodhicitta, Ancient Hang Brahma Temple Shamen Shixian

Encouraging Bodhicitta

Ancient Hang Brahma Temple Shamen Shixian

(Master Sheng’an)

Disrespectful of foolish ordinary monks and real sages, weeping blood and mourning, I beseech the present public, as well as the pure and faithful men and women of the present age, only wish to be merciful and listen less. Taste the key points of entering the Tao, and the heart is the first; the urgent task of practice is to make the vow first. If you wish to stand up, all living beings can be saved, and if your heart is open, then the Buddha way can be achieved.

If you don’t develop a broad heart and make a firm vow, you will still be in reincarnation even after the dusty kalpa; although you have practiced, it will always be futile. Therefore, the Huayan Sutra says: “Forgetting the bodhicitta and practicing all kinds of good methods is called demon karma.” Forget about Shanger, what happened? Therefore, if you want to learn the Tathagata Vehicle, you must first make the Bodhisattva Vow, and you cannot delay it.

However, there are many differences in wishes, and there are many similarities; if you don’t point out Chen, how will you go? Briefly speaking for the general public today, there are eight similarities. The so-called: “The size of the evil, the true, the true and the false are round.” Why is it called “the size of the evil, the true, the false, and the false are round”?

There are people in the world who have been practicing all the time. They don’t study their own minds, but they only know external affairs. Some seek profit, some are famous, some are greedy for present worldly pleasures, or some hope for future rewards. If so, it is called evil.

He neither seeks profit and fame, nor is he greedy for happiness and retribution, but only for life and death, for Bodhi. If you are motivated, it is called righteous.

Seek the Buddha way up, and turn all living beings down. Hearing that the Buddha’s Tao is long-term, he will not be timid; the audience will not be bored if he is difficult. It is like climbing a mountain of ten thousand renminins, and its top must be poor; it is like climbing a nine-story pagoda, and its top must be built. If it is true, it is called true.

Don’t confess your sins, don’t get rid of your mistakes, clean up your internal turbidity, be diligent from beginning to end. Although one has good intentions, one is mostly mixed with fame and fortune; one has good deeds, but one is polluted by sinful karma. If so, it is called false.

When the world of all living beings is exhausted, my wish will be exhausted; when the path to Bodhi is accomplished, my wish will be fulfilled. If you are motivated, it is called great.

View the Three Realms as a prison, and view life and death as enemies; but you want to save yourself, and don’t want to save others. If so, call it small.

If you see sentient beings outside of your heart, and follow the Buddha way, wish to fulfill your wish; never forget your meritorious deeds, never lose your knowledge and vision. If so, it is called partiality.

If you know that your own nature is a sentient being, then you are willing to be liberated. Self-nature is the way of Buddhism, so I wish to achieve it. If you don’t see a law, you don’t have a centrifuge. ; With a heart of emptiness, make a wish of emptiness, perform actions of emptiness, and realize the fruit of emptiness, and there is no appearance of emptiness. If so, it is called circle.

If you know these eight differences, you will know how to examine; if you know how to examine, you will know how to grasp; What is the review? It is said that my aspirations, among these eight, are evil or right? True or false? Big or small? Is it partial to a circle? How can I get it? The so-called removal of evil, removal of falsehood, removal of smallness, removal of bias, selection of positive, true, large, round. Such an aspiration is called the true aspiration of bodhicitta.

This bodhicitta is the king of all virtues; there must be causes and conditions before it can be initiated. There are ten kinds of causes and conditions. What is ten? The first is to recite the kindness of Buddha, the second is to recite the kindness of parents, the third is to recite the kindness of teachers, the fourth is to recite the kindness of benefactors, the fifth is to recite the kindness of sentient beings, the sixth is to recite the sufferings of life and death, the seventh is to respect one’s own spirit, and the eighth is to recite The first is to repent of karma, the ninth is to seek rebirth in the Pure Land, and the tenth is to allow the Dharma to live for a long time.

Why is it so much kind to recite Buddha’s name? It is said that I, Sakyamuni Tathagata, first set out to practice the bodhisattva way for my sake, and endured all kinds of sufferings through countless kalpas. When I created karma, the Buddha was merciful and convenient to teach and enlighten me, but I was stupid and didn’t know how to believe and accept.

I fell into hell, the Buddha was in grief again, and wanted to take my suffering, but I had heavy karma and could not be rescued. I was born in the human realm, and the Buddha used convenient methods to plant virtuous roots, which will follow me from generation to generation, with no temporary abandonment in my heart. When the Buddha was first born, I was still in ruins, but now that I have a human body, the Buddha has passed away. What is the crime that leads to the end of the Dharma? How lucky is he to become a monk in advance? Why can’t we see the golden body? How fortunate to meet the relic?

If you think about it like this, if you don’t plant good roots, how can you hear the Buddha’s teachings? If you don’t hear the Dharma, how can you know that you will always receive the Buddha’s grace? This kindness and this virtue are hard to describe. If you don’t develop a great heart, practice the Bodhisattva way, establish the Buddhadharma, and save sentient beings, even if your body is smashed to pieces, how can you be rewarded? It is the first cause and condition for arousing bodhicitta.

Why do you think of your parents’ kindness? Mourning for my parents, giving birth to me. In the third year of October, pregnant and breastfeeding; pushing dry to remove dampness, swallowing bitterness and spitting sweetness, and then one becomes an adult. It is hoped that Shao will inherit the style of the family and offer sacrifices. Now that I have become a monk, I abuse the name Shizi and call myself a recluse.

Delicacy is not offered, sacrifices are not given; life cannot support its mouth and body, and death cannot guide its spirit. It is a great loss in the world, and it has no real benefit in the world. The two ways are lost, and the felony cannot escape. If you think like this, only one hundred kalpas and one thousand lives will always practice the Buddha way; It is not only the parents of one’s life, but one’s parents of one’s life are all blessed by Baji. Not only one parent, but everyone’s parents, can be exalted. It is the second cause and condition for generating bodhicitta.

How can you read the teacher’s grace? Although my parents can give birth to me, if I don’t have a worldly teacher, I don’t know etiquette; if I don’t have a worldly teacher, I don’t understand Buddhism. If you don’t know etiquette and righteousness, you will be of the same kind; if you don’t understand Buddhism, how will you be different from ordinary people? Now we have a rough understanding of etiquette and righteousness, and a little understanding of Buddhism.

The cassock covers the body, and the precepts are attached to the body. This great kindness is obtained from the teacher. If you seek small fruits, you can only benefit yourself; this is the Mahayana, and you are universally willing to benefit others, then there are two kinds of teachers and teachers in the world, and they will all benefit. It is the third cause and condition for generating bodhicitta.

Why do you want to be kind to the Lord? It is said that those who are waiting for us today use our daily resources, not our own. The porridge and rice at two o’clock, the clothes for the four seasons, the needs of illness, and the expenses of body and mouth, all come from other forces and will be used for me. He worked hard to farm, but it was still difficult to make ends meet; I sat and fed, still not satisfied.

He weaves endlessly, still in difficulty; I am more than comfortable, and I would rather know how to cherish it? He is a poor man, and spends his whole life in trouble; I am a leisurely man in Guangyu, wandering leisurely until the age of death. Do you feel at ease if you work for me and provide for me? Is it better to benefit others and benefit oneself? Self-compassion and wisdom are combined luck, blessing and wisdom are strict, sandalwood is trustworthy and kind, and all living beings are bestowed, and every grain of rice is an inch of silk, and the reward is shared, and the evil reward is inevitable. It is the fourth cause and condition for generating bodhicitta.

Why do you think of the kindness of all beings? It is said that I and all sentient beings have been parents to each other and have been kind to each other since the beginning of the kalpa. Although we have been in a coma for a lifetime and don’t know each other, is it useless to reason? Today’s fur and horns, do you know that it was not his son in the past? Today’s squirming and flying, Anzhi has never been my father?

Every time he sees his parents separated from him, he grows up and forgets his appearance, not to mention the kinship in previous lives, which is hard for King Zhang to remember now. He howled under the hell, turned around among the hungry ghosts, who knows the pain? Hungry and deficient?

Although I don’t see or hear, he will ask for help. This matter cannot be stated without the scriptures, and this cannot be said without the Buddha. How can those who see the wrong people know this? That’s why Bodhisattvas view ants as their parents in the past, and the Buddhas in the future, always think about their benefits, and want to repay their kindness. It is the fifth cause and condition for generating bodhicitta.

Why do you think that life and death are suffering? It is said that I and all sentient beings have been in birth and death for a long time, and have not been liberated. In the world, in the sky, in other places in this world, there are thousands of things that come and go, ups and downs for a moment. Eryan is heaven, Eryan is human, Eryan is hell, animals, and hungry ghosts. The black gate goes out and returns at dusk, and the iron cave temporarily leaves and enters.

If you climb the sword mountain, your whole body will be incomplete; if you climb the sword tree, every inch will be torn apart. Hot iron does not cure hunger, but swallowing it will rot the liver and intestines; melting copper cannot cure thirst, but drinking it will ruin the flesh and blood. If you cut it with a sharp saw, it will be broken and continued; if the wind blows it skillfully, the dead will come back to life. In the city of fierce fire, I can bear to hear the screams; in the pan of torment, I can hear the sound of pain. When it freezes, it looks like green lotus stamens; when the flesh and blood are split, the body blooms like a red lotus root.

One night of death and life, the underground passes through thousands of times; one day of pain, the world has passed a hundred years. The prison guard is tired frequently, who believes in Yan Weng’s teachings? If you know the pain when you suffer, how can you pursue it even if you regret it? Take it off and forget it, and its homework remains the same. Who knows the sorrow of my mother when I whip the donkey to bleed?

If you pull a hog and kill it, how can you know it is the pain of a man? Eat his son but don’t know it, King Wen Shanger; eat his relatives but don’t know it, all kinds of people are the same. In the past, they were loving, but now they are enemies; in the past, they were enemies, but now they are flesh and blood. She used to be a mother and now she is a wife, the old man is now a husband. If you know fate, you will be ashamed and shameful; if you see it with the eyes of heaven, you will be ridiculous and pitiful. In the feces and filth, October hides sadness; in the pus and blood channel, it is pitiful to fall down for a while.

How do you know if you are little, you can’t distinguish things; if you are long and knowledgeable, greed will arise. In a moment, the old and the sick are looking for each other, and it comes quickly and impermanently. The wind and fire are frying, and the consciousness is broken in the middle; the essence and blood are exhausted, and the skin and flesh are dry from the outside. Without a single hair, it can’t be drilled by a needle; if it has an aperture, it can be cut by a knife. When a turtle is about to be cooked, it is still easy to shed its shell; if the god wants to thank it, it is even more difficult to remove its body.

The mind is impermanent, like merchants and guests everywhere; the body is shapeless, like a house and frequently moves. There are thousands of dust spots, and it is difficult to go back and forth; the waves of the world, who care about the tears of parting? There are bones accumulated in E’e, passing through Hechong Mountain; there are more corpses in the wild than the earth. If the envoy does not hear the Buddha’s words, who will see and hear this matter? If you haven’t read Buddhist scriptures, how can you know this principle? It may be greedy as before, or still obsessed; I am afraid that it will make a thousand mistakes and make a thousand mistakes.

The human body is hard to get but easy to lose, and good times are easy to go but hard to recover. The road is dark, and the parting is long; the three ways of evil retribution, but also suffer it. The pain is unspeakable, who will take over? Speaking of this, can you not feel chilled? Therefore, it is advisable to cut off the flow of life and death, and go out of the sea of ​​love and desire; Kuang Jie’s great honor, in one fell swoop. It is the sixth cause and condition for generating bodhicitta.

Why do you respect your own soul? It is said that I present one mind, and I am no different from Sakyamuni Tathagata. Why is it that the World Honored One has attained enlightenment early in immeasurable kalpas, but we are still ordinary people in a coma? And the Buddha, the World Honored One, has immeasurable supernatural powers, wisdom, and majestic merits and virtues, while we have immeasurable karma and troubles, and are bound by life and death.

The mind and nature are one, is it not shameful to understand the abyss of heaven and think about it quietly? For example, a priceless jewel, which is not in the mud, is regarded as rubble, and it is not heavy with love. Therefore, it is advisable to treat afflictions with immeasurable good methods. If one is successful in cultivating virtue, one’s character and virtue will be revealed, like pearls being washed, hanging on a high tower, piercing into the light, covering everything. It can be said that he is not alone in becoming a Buddha, and he lives up to his own spirit. It is the seventh cause and condition for generating bodhicitta.

How to repent of karma? The scriptures say: Violating one Jiluo is like the four heavenly kings who live five hundred years and fall into the mud plow. Jiluo’s minor crimes are still rewarded, not to mention serious crimes, the rewards are unspeakable!

Today, in my daily life, every move I make, I always violate the precepts; every meal and water, I frequently violate Shiloh. The crimes committed in one day should be immeasurable, not to mention the crimes committed in a lifetime of calamity, let alone unspeakable. And with the five precepts, nine out of ten people commit crimes, reveal less and hide more. The Five Precepts are called the Upasaka Precepts, and they are not enough, let alone the precepts of novice monks, monks, and bodhisattvas. If you ask his name, he will say that he is a bhikkhu; if he asks him the truth, he will not be an upasaka, so why not be ashamed!

You should know that if you don’t accept the Buddha’s precepts, you have already, and if you accept it, you can’t break it; If you don’t feel sorry for others, hurt yourself, hurt others, cut your body and mouth with tears, and share with all living beings, begging for sorrow and repentance, then there will be thousands of lives and kalpas, and the evil retribution will be hard to escape. It is the eighth cause and condition for generating bodhicitta.

How to live in the Pure Land? It is said that it is difficult to practice in this land, and it is difficult to enter the Tao; it is easy to become a Buddha when reborn in that land. It can be done in one lifetime if it is easy, but it will not be accomplished after many kalpas if it is difficult. It is the sages and sages of the past, everyone is interested in it; thousands of scriptures and ten thousand theories point to the home everywhere.

Practice in the last days, nothing goes beyond this. However, it is said in the scriptures that little goodness will not be born, but many blessings will result. If you say a lot of blessings, you will not hold on to your name; Therefore, temporarily holding the holy name is better than giving for a hundred years; a big heart is better than practicing for a long time. If you become a Buddha in this period of reciting the Buddha’s name, if you don’t have a big heart, what will you do even though you are reciting the Buddha’s name?

Aspiration is originally for practice, if there is no pure land, it is easy to retreat even though it is aroused. If so, plant the bodhi seed, plow the plow of Buddha-recitation, and the Tao fruit will grow naturally; take the great wish boat, enter the sea of ​​the pure land, and decide to live in the west. It is the ninth cause and condition for generating bodhicitta.

How can the righteous Dharma live for a long time? It is said that I, the World Honored One, have been through countless kalpas, for my sake, to practice the path of Bodhi, to be able to do what is difficult, to be able to endure what is unbearable, and to achieve the fullness of cause and fruit, and thus to become a Buddha. Now that you have become a Buddha, you will complete your alms rounds and enter Nirvana.

Both the true Dharma and the Dharma have been extinguished, only the final Dharma remains, and there are no one to teach it. There is no distinction between evil and good, right and wrong are indistinguishable; Compete with others and pursue profit and fame. Raise your eyes and talk, the world is full. Who is the Buddha? What is the law? What is the name of the monk? I can’t bear to say so much decay; every time I think about it, I don’t feel tears. I am a disciple of the Buddha and cannot repay my kindness. It does not benefit the self internally, and it does not benefit others externally; life does not benefit the time, and death does not benefit the future. Although the sky is high, it cannot cover me; although the earth is thick, it cannot carry me. The most serious sinner, who is it but me?

Because of the unbearable pain, there is nothing to do. Suddenly forget the humble, suddenly become big-hearted. Although it is impossible to restore the fate at this time, we must try to protect the righteous Dharma in the next life. That’s why, together with all good friends, I went to the Daochang together, said it as a repentance, and built this Dharma assembly. Make forty-eight great vows, wishing to save lives; with a deep heart for hundreds of thousands of kalpas, you will become a Buddha with your heart. From today, to the end of the future, after completing this form, I swear to return to safety.

After ascending to the ninth grade and returning to the Saha, in order to gain the Buddha’s day and glory, the Dharma will be explained again. The sea of ​​monks is clarified in this world, and the people are transformed into the east; the catastrophe is extended, and the Dharma can live for a long time. This is really painstaking. It is the tenth cause and condition for generating bodhicitta.

If the ten conditions are prepared for knowledge and the eight dharmas are well known, there will be doors for interest and land for development. Xiangyu obtained this human body and lived in China. The six roots are safe, and the four elements are safe; with confidence, fortunately, there is no magic obstacle. Moreover, now we have left home, received precepts, met a Taoist place, heard the Dharma, contemplated the relics, practiced repentance, were worthy of good friends, and had a superior predestined relationship.

If you don’t make such a big heart today, when will you wait? I only hope that the public will be sympathetic to my stupidity and sincerity, have pity on my painstaking ambitions, make this wish together, and have the same heart. Those who have not yet developed will be developed now, those who have developed will grow; those who have grown will continue today. Don’t be afraid of difficulties and retreat timidly, don’t be frivolous because of easy things; don’t be quick and long, don’t be slack without courage. Don’t be tired and not cheer up, don’t follow the rules and look forward to it; don’t be unintentional because of dullness, don’t be self-deprecating because of shallow roots.

For example, if you plant a tree for a long time, the roots will become shallow and grow deeper; it is like sharpening a knife, if you sharpen it for a long time, the knife will become blunt and sharp. How can we not plant because of shallowness and let it wither? Because of blunt grinding, it is useless? Also, if one suffers through practice, one will suffer even more if one does not know how to slack off. Practice is hard work for a while, peace and happiness forever; laziness is stealing peace for a lifetime, suffering for many lives. What’s more, if you use the pure land as your boat, why worry about turning back? And if you have the endurance of inanimate life, why worry about hardship?

You should know that the sinners in hell have still made Bodhi in the past kalpas; how can the sons of the Buddha not make great vows in this life? If you are in a coma without beginning, you can’t admonish the past; if you are awakened now, you can still pursue it in the future. It is pitiful to be deluded but not enlightened; it is especially regrettable to know but not to do. If you are afraid of the suffering of hell, you will be diligent and self-sustaining; if you think about the speed of impermanence, you will not be able to slack off.

It is also necessary to use the Buddhadharma as a spur, and good friends as a support; Don’t say that a single thought is slight, and don’t say that empty wishes are useless; the truth is the truth, and the broad wishes are deep. The void is not big, but the king of the heart is big; the diamond is not strong, but the power of vows is the strongest. If the public can sincerely not abandon my words, then Bodhi’s family members will marry from now on; I wish to be born in the Pure Land together, to see Amitabha together, to assimilate all living beings, and to achieve enlightenment together. Then you can know the thirty-two signs in the future, and the adornment of a hundred blessings does not start from making a wish today.

Willing to share it with the public. Fortunately, fortunately!