What does it mean to cross sentient beings ? What does it mean to purify sentient beings

This is Buddhism. The core idea of the Mahayana is to become enlightened on one's own.

It's just a small way, and if you want to become a great way, you must help sentient beings to attain the Tao, which is called "crossing" in Buddhism (in fact, Chinese Taoists also have this thought), where to cross? In Buddhism, there is a word called the other shore, and we are on this shore, and the realm of bodhisattvas and Buddhas is called the other shore in a large range. The task of becoming a bodhisattva and becoming a Buddha is to help sentient beings "cross" to the other side, and this is what I understand to be.

All sentient beings have the Dharma for doing, and all the Dharma for doing things are illusory, like a dream bubble, like fog and electricity, and the Buddha purifies all sentient beings, but in fact, there are no sentient beings to cross, because all sentient beings have the nature of the Buddha, who crosses whom? The mind realizes the nature of emptiness, the pure heart, dwells in the nature, does not act, the mind is ignorant, the great thousand beings return to the nature, all the emptiness is exhausted, and the enlightenment is illuminated.

This is a saying of Taoist rhyme: Tianzun compassion is not compassion on people, but on sentient beings, and it is not a simple thing to cross people, it is a person who has a certain degree of cultivation, and it depends on fate to get through.

Crossing sentient beings is a person who studies Buddhism and sends a bodhisattva heart to save all sentient beings, saving all sentient beings, but there should be no thought in his heart that "I saved all sentient beings". If there is the idea of "I will destroy all sentient beings" in the mind, then it is the four phases, the six dusts and coarse things, and the heart of seeking the Buddha's fruits.

This sentence also reiterates the teachings of Buddhism from another level, all beings are as they are, all beings are Buddhas, and they will definitely become Buddhas, and the birth of Buddhas is equal, so where is the question of who saves whom and who destroys whom.

For example, if a person has done a good deed, if he has had the thoughts of "I want to do a good deed", "I am doing a good deed", "I have done a good deed", etc., it means that he still has more or less residual thoughts in his heart to seek something and get something by doing good deeds. This is not the bodhisattva realm.

When a person does a good deed, he doesn't have the idea of "I do a good deed" in the process, and he doesn't even treat it as a good deed, but just does what he should do. Afterwards, I don't remember it at all, I do it, I don't leave anything in my heart, it's just a thing that should be done. This is the bodhisattva realm.

Enlightened and Buddha, everyone is equal. Since it is equality, who has the Buddha crossed? The lost Buddha crosses, and the enlightened cross by themselves. Take a good look at it.

This question should be approached from several different perspectives:

1. From the Dharma principle of emptiness after all, all sentient beings are reflected by their own nature, ignorance, discrimination, delusions, reversals, attachments, etc., and there is no substance"Where did the sentient beings come from so many sentient beings?"You can really say yes"Is the sentient being born of the four great combinations of the fetal wet eggs and the collection of nothingness, if he thinks that he has it, then when the four major ones are scattered, what about that sentient being? Therefore, the Buddha said that the ability to provide convenience and enlightenment to sentient beings is the role that the self-nature can play, but this should not be the reason why there really is a sentient being.

2, all the troubles of sentient beings are also due to the self-nature of ignorance, delusions, reversals, attachments, etc., since that troubles have no self-nature, and have not really been born, how can we find him and eliminate him? Isn't it ridiculous. Amitabha.

All living beings are suffering, and only self-crossing means that there will be many difficulties and sufferings in life, but these difficulties and sufferings can only be overcome and solved by yourself, and no one can laugh at silver to replace you to do it. Therefore, this sentence means that people need to face and solve the difficulties and sufferings in their lives, and no one can complete the process for you.

It means the universal extradition of all people; and to deliver them from the sea of suffering.

Purdue sentient beings explain: sentient beings: refers to human beings and various animals. the general extradition of all persons; and to deliver them from the sea of suffering. Ascend to the other side. It is a Buddhist language; The latter refers to the relief of the public.

Pronunciation: pǔ dù zhòng shēng.

Source: Ming Feng Menglong's "Warning to the World": "Zhang's six golden bodies, can be transformed, no big or small, no pass, no pass, purify all sentient beings, and be called no teacher." ”

Example sentence: The so-called humanitarianism in literature is, of course, not a vulgar universal sentient being, nor is it a punishment of evil and persuasion of good. Sun Li, "Xiulu Collection: The Road of Literature and Life".

Synonym: to help the suffering, to help the people.

Antisense: taking advantage of people's danger, taking advantage of the fire to rob, falling into the well, and not recognizing the six relatives.

To purify all beings means to universally extradite all people so that they can escape from the sea of suffering and ascend to the other shore. Sentient beings: refers to all living animals and people. Buddhist.

Purifying sentient beings is the core idea of Mahayana in Buddhism, and one's own enlightenment is only a small path, and in order to achieve the great way, you must help sentient beings to attain the Tao, which is called "degree" in Buddhism. There is a word called "the other shore" in Buddhism, and we are on this shore, and the realm of bodhisattvas and Buddhas is called the other shore in a large range. The task of becoming a bodhisattva and becoming a Buddha is to help sentient beings "live" to the other side of the Elysian World.

"Purifying sentient beings" means that the power of mana is widely exerted, so that sentient beings can be liberated universally. For example, in the forty-fourth chapter of "Water Margin", it is said: "When I went to the back door, I shouted loudly:. .

Pudu sentient beings save suffering and save all Buddhas and Bodhisattvas! In the past, there was a way to write "purifying sentient beings," but it was rare, and now it is generally not written that way.

Writing "Pudu sentient beings" is not only consistent with the ancient customary way of writing, but also consistent with the interpretation of the current language reference book "degree". Therefore, it should be written "Pudu sentient beings" instead of "Pudu sentient beings". Blind shirts.

In ancient Chinese, "degree" was used for time and also for space. For example, in Jin Renrui's "Guanhuatang's Sixth Talent Book West Chamber", the "degree" in "waiting for human urgency, the degree is like a year" is used for time; The "degree" in "The Defeat of the Jin Army, Walking the River, and Fighting for Degree" in "Historical Records of the Jin Family" and "The Spring Breeze Does Not Measure the Yumen Pass" in Wang Zhilian's "Liangzhou Ci" are used for space.

The next sentence of "purifying sentient beings" is "to be a no-man's teacher". Source: Ming Feng Menglong's "Warning to the World": "Zhangliu Golden Body; can be transformed; No big is too big; There is no way, there is no way; Purifying sentient beings; No. as no one's division. ”

Pudu sentient beings": sentient beings: refers to human beings and various animals. the general extradition of all persons; and to deliver them from the sea of suffering. Ascend to the other side. It is a Buddhist language; The latter refers to the relief of the public.

"Warning to the World" is a collection of vernacular short stories compiled by Feng Menglong in the late Ming Dynasty. The book was completed in the fourth year of the Ming Dynasty (1624). Its subject matter is either from folklore, or from folk religious treasure scrolls and **. The era described in the story includes the Song, Yuan, and Ming dynasties.

Many of the works in this collection are based on the real life of the lower classes of people and express their thoughts and feelings. Among them, the works that depict love account for a large proportion, praising the pursuit of happy love and the dedication of young men and women to sincere love.

1. Loyalty, and their struggle against feudal etiquette. In addition, there are also works that show the dissatisfaction and rebellion of the lower classes against the feudal rulers.