What is vow and dedication?

Aspiration and dedication are two concepts in Buddhism that relate to the wishes and expectations of a practitioner towards himself and others.

Making a vow is a vow to attain a certain state or accomplish something in order to achieve a certain goal while practicing or doing things. A vow is usually a wish of the heart, without a specific form and content, but only an expression of a desire and determination.

Dedication refers to the dedication of Buddhists to sentient beings through dedication to the deeds and results of their practice or doing things, in the hope of receiving the blessings and help of sentient beings. Dedication is usually an external act of dedicating merit and good karma to sentient beings through recitation, offerings, almsgiving, etc.

In general, a wish is an inner wish and determination, and dedication is the sharing of this desire and result with others in order to achieve a greater benefit.

To make merit, first of all, there is a motivation, there is a righteous action in the middle, and finally there is a dedication. The heart is like the head; Righteous action is like the body, the heart, and life; Dedication is like a foot. It's like a person has to go to a place, and the person has to have a head, feet, and a body to get there.

It's the same when we plant good roots, cultivate merit, and make merits. Whether it is to obtain the blessings of human beings, the fruit status of arhats, or to become a Buddha, you must have dedicated feet. Otherwise, you won't be able to take a single step on the road to attainment, and the merits you do won't be the cause for you to get these blessings and fruits.

Dedication protects our merits and good roots. If you don't dedicate yourself, hatred or wrong views suddenly arise in the continuum, and this merit will disappear. Our alayas are a big bank, it is the bank of the Dharma realm, and all beings in the Dharma realm can store their good roots, merits, and merits in this bank.

After the good roots, merits, and merits are dedicated, they will not be damaged by hatred and evil views. These are very important for a true practitioner. - Khenpo Dazhen.

Dedication means looking back at the face, not enjoying the merits, wisdom, and good deeds of giving alms, doing good deeds, and reciting the Buddha's fortune, not for one's own selfishness, but for practicing the compassionate spirit of the Buddhas and Bodhisattvas for the benefit of sentient beings, and tending to share them with the Buddhas and Bodhisattvas, so as to broaden one's own mind, so that the merits have a clear direction and will not be scattered

Dedication is a very important part of the practice process, in general Buddhism chanting, morning and evening recitation, or in the monastery there are transcendence and auspicious pujas to eliminate disasters, and at the end of the dedication, dedication will have merit.

Dedication classificationReturning to the truth will make merit for the thousands of different things that have been cultivated, and then quickly burn back to the immortal and immortal true Dharma realm rational body.

Returning to cause and effect dedicates all the merits cultivated in the cause to the supreme Buddhahood.

Returning to himself, he dedicates all the merits he has cultivated to all sentient beings in the Dharma Realm.

Returning to the Hinayana heart of the great general who is conscious of himself, and returning to the self-interest of the Mahayana people.

Although there are few good roots, with a joyful heart, there is a great dedication to all sentient beings.

Returning to the inferior to Chang or winning will rejoice in the blessings of the two vehicles and return to the supreme Bodhi.

To make a vow is to make a vow. That is, what we often call ideals, volunteers, goals, and goals that we want to achieve. The vows of Buddhism are different from the vows of people in the world, and Buddhism makes great vows from the world.

There is a difference between the great and small Hinayana vows, and the Hinayana vows are the vows for liberation from samsara and the desire to attain nirvana. The Mahayana bodhisattvas, on the other hand, make bodhicitta aspirations, that is, to become Buddhas themselves and all sentient beings to become Buddhas. "All sentient beings have boundless vows, endless troubles vow to break, immeasurable vows to learn the Dharma, and supreme vows to come true of Buddhism", that is, the "Four Great Vows" issued by Mahayana Bodhisattvas.

The final fruition of the Hinayana shravaka is the status of an arhat, and the final fruition of the Mahayana Bodhisattva is the attainment of Buddhahood.

Returning and turning, giving direction. With the merits of the good roots that you have cultivated, you can dedicate yourself to the vows you have made, and you can also dedicate yourself to specific vows, such as dedicating to someone or something. In short, dedication means to turn the merits into wishes, to increase the ability to accumulate the desire to achieve the goal, so that the wish can be fulfilled as soon as possible.

For example, if someone wishes to buy a villa, they will work hard to earn money in order to make that wish come true. Deposit the money you earn into a special account for buying a villa, and the amount of money reaches the number of villas you can buy, and you will withdraw the money to buy a villa, and your wish will be fulfilled.

Mahayana bodhisattvas make the great bodhicitta wish of Buddhahood to save sentient beings, and to fulfill this bodhichitta wish, they extensively practice the "six degrees" and "four degrees". The six perfections are generosity, vows, patience, diligence, meditation, and prajna. The four shots are generosity, love language, benefit, and colleagues.

Dedicate the merits of the six degrees and four degrees to the bodhichitta wish of becoming a Buddha. Accumulate this merit more and more, increase and accumulate it to a certain amount, and then complete the Buddhahood with this merit, and follow the breadth of sentient beings without end.

From the vow to the wish, the wish to the fulfillment. Making a vow and fulfilling a vow is indispensable for all people who are transformed into saints and become Buddhas. If there is no wish, there is no wish, and the fruit of the wish is fulfilled. If you make a wish but do not do it, you will not achieve anything. If you make a wish and do it diligently, your wish will come true.

May all sentient beings in the Dharma Realm initiate the great wish of becoming Buddhas!May all sentient beings in the Dharma Realm become Buddhas as soon as possible!

There is no difference in the nature of dedication and vows, the difference is that the vows are usually made before the good dharma, and the dedication is after the good dharma is done, so that the merit is dedicated.

Good dedication is good, and dedication of kindness, dedication to people, heavenly blessings, and benefits for sentient beings to liberate and realize enlightenment.

An unwholesome dedication is a disgusting dedication, such as wishing for retribution on a resentful enemy, and so on, which is an unwholesome dedication.

Dedication to the receptivity of the vow, vows not to take the dedication. Those who wish only for sentient beings to attain the attainment of a perfect Buddha, and do not exchange things for this purpose, are vows. There is the power of desire in dedication.

There are three supreme dedications: 1. Wish to return to the supreme bodhi of the three lifetimes of the good root of the supreme bodhi (it should be explained as follows: one is to praise the good root of his kindness, and return to others to become a Buddha, and then use this merit to make a self-dedication to the perfection of bodhi, otherwise the merit will also fall to the Hinayana one).

2. Dedication to the professor, living in Changming, because of this special professor living in the world, all sentient beings can go from the teacher to the double position of the entire consummation of the Dao body, according to the study, in order to quickly become a Buddha. 3. The Guru is the Buddha, and the Righteous Guru, Lama Tsongkhapa, and the Buddha are one and the same. All Buddhas and bodhisattvas can be ingested into these three if they are like constant sand.

The attainment of the attainment of bodhi is related to the constant clarity of the teachings, and the teachings are always clear, and it is also related to the acceptance of the guru. Those who are not good at dedication, such as in the past, there were Brahmins in India who cultivated Brahma fruits, and then saw an image, full of jewels, and envy, that is, they got the body of the elephant (they would have obtained the body of the prince of Brahma). If there is a wish to be born in the lotus flower of the Elysian World, the consequences will be born in the flower, and it will not open through calamities (the three evil realms have sentient beings who have become Buddhas, although they are not suffering, they have not yet become Buddhas).

Dade said: If you are not good at dedication, but if you say that you are dedicating as Manjushri and Puxian Bodhisattva in the past, I will also dedicate to the same way, and you can avoid the wrong dedication.

Merit dedication is a wish, not a wish.

It's for the public, not for yourself. You have to understand ...

Dedication is to use ordinary dedication texts to seek rebirth in the Amitabha Buddha's blissful world.

Dedication to the vow with this merit, solemn Buddha Pure Land.

Report the fourfold grace, and the three ways of hardship.

If there is a person who has seen or heard, he has bodhichitta in mind.

Do your best to repay yourself and live together in the Land of Bliss.

Gen-la Xuecheng: We are making a wish everywhere in our lives, and when we have a wish in our hearts about what we want to achieve, it is called "making a wish". Making a wish will create a force that pulls the direction of our life, for example: if you wish to be admitted to a good university, you will study hard.

Venerable Sheng Yan: Where oaths and wishes have something in common, they are both a kind of hope and a kind of commitment. There are also differences:

There are good vows and bad vows, and vows must be good. Most of the vows made by ordinary people are poisonous oaths and evil oaths, and most of the vows made are selfish small vows. If it's just a small wish, a selfish wish, the benefits you get are not only temporary, but also very small.

I hope that you will make the vow of a bodhisattva, the vow to become a Buddha, the vow to save sentient beings, and the vow to benefit others, and in order to achieve others, you must first grow yourself, and in the end, you must be the one who will get the most benefits.

Gen-la Xuecheng: If what we want to do is not just for ourselves, but for the well-being of more people, then it is a great wish. The more people you think about in your heart, the greater your wish will be, and the desire to become a Buddha and benefit all sentient beings in the Dharma Realm is the greatest and most fulfilling wish.

Gen-la Xuecheng: I make a vow to take charge of my own life, not to do it for others.

How do I make a vow? Gen-la Xuecheng: Vows are the motivation to set up actions, for example, if a child wishes to become a scientist, he will study hard according to this goal in action. With good motives and solid actions, good karma is created and has the power to feel good results.

To make a good wish, make a great wish, and make a wish to benefit all sentient beings, such as giving a beggar on the road a lunch, you can make a wish: may you have the ability to relieve the physical and mental suffering of people in the world in the future.

Gen-la Xuecheng: Motivation is not just about what you say. It is irresponsible to retreat or even give up once you encounter difficulties, if you want to do something on a whim, if you want to do something on a whim, if you encounter difficulties; The real motivation is to have a firm and unyielding will, to find a way to overcome any difficulties, and never to back down.