Do all the evil to get Sudra, and then give away from all suffering, and liberate all suffering bein

To do all the evil to get Sudra Huan means to get rid of all faults and get Sudra Huan fruit. From the Sangha Sutra: "Do all the evil to Sudra."

Then give away from suffering. Suffering beings are liberated. Fear all beings and keep them away."

The Sangha Sutra is the treasure of Nalanda Temple. Sudra Huan (Sanskrit: srotāpanna, Pali:

Sotapanna), also translated as pre-flow, inflow, is a Buddhist term, is the first level of practice in Buddhism, and is the first fruit of the four fruits of Shaman. Due to the different personalities of practitioners, they are divided into two types: those who follow the faith and those who follow the Dharma. Practicing with faith is practicing according to the four non-destructible purifications, while following the Dharma is to be able to correctly understand the Four Noble Truths and attain the purification of the Dharma eyes according to the present view.

Although there is a distinction between the two methods, it is a difference in the initiation, not in the content of enlightenment, so the holy text says: "The attainment of the root of faith is the root of wisdom." Because of his participation in the ranks of the saints, it is called "pre-streaming".

This phrase is a teaching in Buddhism that means: to do all evil, to do good deeds, and then to give alms, to help others to be free from suffering, so that suffering beings can be liberated, and those who are afraid and feared can be at peace. This phrase emphasizes the Buddhist principle of doing one's best to avoid doing bad deeds, doing more good deeds, and helping others through generosity, etc.

At the same time, this phrase also expresses the Buddhist compassion and compassion for the liberation and tranquility of all sentient beings.

It means to get rid of the evil in the heart of the Sudra Fruition, and then to remove greed and stay away from suffering through generosity, so that suffering beings can be liberated and sentient beings can be free from fear.

The cycle of cause and effect is the driving force of life and social development, where there is a cause, there must be an effect, and where there is an effect, there must be a cause. The cause is the effect of the previous thing, and the effect is the cause of the next thing. If the development of people or society is compared to a point, then the law of the growth of all things is the gene of this point, and it will inevitably begin to move forward; The law that the extremes of things must be reversed is the route of progress, which is in the form of undulating waves.

The source should be the Sangha Sutra

The meaning is probably to get rid of the evil in the heart of the Sudra Fruit, and then to remove greed and stay away from suffering through generosity, so that suffering beings can be liberated and sentient beings can be free from fear.

Note: Those who attain the attainment of Sudra will never fall into the three evil realms, but they still need to be reborn in human beings and heavens.

This passage is from "The Buddha Says Upatisha", which means that by doing all the evil deeds, one can attain the attainment of Sudra, and then by giving alms, one can be free from all suffering. Giving comfort to suffering beings can liberate them, and helping terrifying beings can keep them away.

Sentient beings want to get rid of suffering, but they do the opposite of the cause of suffering, and although fools seek pleasure, they destroy happiness like destroying revenge.

Sentient beings want to get rid of suffering, but instead of doing the causes of suffering: Ordinary people in the world especially want to get rid of suffering, but on the contrary, it is the cause of suffering that they do. As mentioned in the "Guide to Progression", you want to be happy, but you don't know the cause of planting happiness - doing good deeds; I want to get rid of suffering, but I try my best to be the cause of suffering.

What you think is the opposite of what you do, this is ordinary people.

All sentient beings want to be free from suffering, but what they do is killing, stealing, cultivating, eating, drinking, prostituting and gambling, abducting and cheating, and they are complacent ......about itThese are all causes of afflictions, causes of suffering, and they will bring you suffering and afflictions, both temporarily and in the end. All sentient beings want to be happy, and they don't do the cause of happiness – doing good deeds – but doing the good Dharma – but doing these causes of suffering, and in the end they bring suffering to themselves.

If you want to be free from suffering, you must first cut off the causes of suffering. If there is no cause, there is no effect, and when the cause is over, the effect ends. If you want to be happy, go to the cause of happiness – to do the good Dharma and stop the evil

Do not kill, protect the lives of oneself and others; Do not steal, but give alms; Do not be evil, and take the precepts; Don't lie, tell the truth, and so on, so that your body and mind can be happy, and your body and mind can be liberated.

Although a fool seeks pleasure, destroying happiness is like destroying hatred: although he wants to be happy, he does not do the cause of happiness - doing good deeds. In order to be able to attain happiness for yourself, to achieve liberation for yourself, what you do is the cause of suffering, and in the end you bring suffering to yourself.

It's like destroying one's own happiness and destroying one's own happiness like destroying one's enemies and enemies.

All we think and think is greed, ignorance, and suspicion, and everything we do is murder, theft, adultery, and wine. Although he hoped for peace, he destroyed the happiness and happiness in his heart as if he were destroying the enemy. This is what an ordinary man does, and an ordinary man is such a reversal!

You should use this verse as a mirror and take a good look at yourself, are you this kind of person? Are your thoughts, words, and behaviors the cause of suffering or happiness? What we seek is happiness and comfort, and if our thoughts or actions become tools to destroy happiness, then we are the kind of fools that Shantideva has given us more than a thousand years ago.

Summary. This phrase is a Buddhist language that is often used to pray for blessings. It means that all sins can sink into the abyss of the earth, disappear without a trace, be far away from the suffering of all beings, and return home to complete happiness.

In short, it is an expression of praying for peace, good fortune, and good fortune.

All sins and obstacles are removed. What does it mean to be away from all suffering and pass away?

This phrase is a Buddhist language that is often used to pray for blessings. It means that Brother He Zen hopes that all sins can sink into the abyss of the earth, disappear without a trace, stay away from the suffering of sentient beings, and return home to complete happiness. In short, it is an expression of praying for peace, good fortune, and good fortune.

I'm still a little confused, can you be more detailed?

This phrase is a Buddhist language that is often used to pray for blessings. It means that Brother He Zen hopes that all sins can sink into the abyss of the earth, disappear without a trace, stay away from the suffering of sentient beings, and return home to complete happiness. In short, it is an expression of praying for peace, good fortune, and good fortune.

All kinds of disasters in the world

Plagues, wars, floods, fires, winds, floods, fires

dao, so that sentient beings have all kinds of fear and fear. The root cause is self-grasping. The Buddha said that all sentient beings have the wisdom and virtue of the Buddha, but they cannot attain it because of delusional attachment.

Sentient beings cling to me, what I have, what I have, my body, my clothes, my family and friends, my property, my house, my car, sentient beings in samsara admit that delusion is true, desperately trying to grasp outward, not knowing that I am a false self, the four false combinations of earth, water, fire and wind, I am born from karma, fate is born and perished, true self is spiritual awareness, not born and not destroyed, not dirty and impure, in everything does not decrease, in the holy does not increase. Since all the sorrows and sufferings in the world arise because of ego-grasping, why don't you let go of ego and keep it for what you do? It is all because sentient beings have no beginning to love and dye, and there is no beginning to rob sentient beings to reincarnate the six realms, and the troubles and habits are deep, the obstacles are deep and shallow, and the sentient beings do not know that the no-self is the true self, and all sentient beings do not know that all sentient beings are themselves.

The six roots touch the six dusts, that is, climb outward, grasp, the heart fluctuates with the realm, the truth is lost, and the origin is lost. If you really want to practice chanting Buddha, it is the most convenient, fast and stable method, and if the heart is pure, the land will be pure. Listening to the scriptures helps to see through and let go.

Cultivation is to keep seeing through and letting go, and to hold on to the heart ape. Six roots are not moved by the practice of the six dusts. The outside is not visible, and the inside is not moved.

Amitabha!

All the disasters in the three thousand worlds, terror and suffering, are all excessive dao attachment, the root of all pain back is also in this, we answer the pain because of the pursuit of what we can't get, we are rich not because of more money but because of less, we are angry is to pollute our own hearts with other people's faults, why don't we let go of everything to make our own hearts completely surrendered!

The direct meaning is:

The Buddha told that all kinds of suffering, fear, birth, old age, sickness and death in the world are due to the existence of the consciousness of "me". In that case, why is there any need for such awareness?

Take a look at How to Face Pain

This is a repetition of the explanation due to the attachment to the "self-system."

And give? The disasters and unhappiness brought by "us".

The space war in which we live is continuous, because of our fame and fortune. Because I care too much about this "me", "I" want to eat well, drink well, use well, live well, etc., and none of them are not serving this "me". But often this is still not met, and it is the "my" needs that continue to increase and escalate.

And then expand to "my" nation, "my" country, "my" territory, etc. As a result, various disasters and disasters have arisen, so that "we" are helpless to prevent them.

If "we" see this "me" clearly, then what are we keeping him for? Only by sacrificing this small "me" can we achieve a big "me". This is what I call "giving", and there is "giving" to have "gain".

If a bottle is full, then nothing will fit in.

That's pretty much what it means. Amitabha!

"Jizo King Bodhisattva Honto Sutra".

No one but the Buddha can say the whole thing. We always have layers that we don't think of.

The direct meaning is:

The Buddha told that all kinds of suffering, fear, birth, old age, sickness and death in the world are due to the existence of the consciousness of "me". In that case, why is there any need for such awareness?

Take a look at How to Face Pain

The six degrees are only one degree.

1. Shidu (Tanparami or Tannaparami): There are always three kinds of charity, dharma and fearlessness. It is said that the bodhisattva, through the cultivation of generosity, can cure the miserliness and greed and afflictions, and benefit all sentient beings.

2. Precepts (corpse paramita or corpse parami): including all the precepts and good dharmas of monasticism, laymanship, Mahayana, and Hinayana are said to be bodhisattvas who can cut off all negative karma in their bodies and mouths by cultivating all precepts and good dharmas.

3. Forbearance: It is said that the bodhisattva can endure all sentient insults, insults, and all cold, heat, hunger, and thirst in the outside world, that is, he can cut off his troubles.

4. Refinement progress (Viriya Paramita): It is said that the bodhisattva stimulates the body and mind, refines all the great deeds, can deal with slackness, and achieves all good dharmas.

5. Zen (Zen Paramita or Zena Parami): The name of meditation, also known as meditation, samadhi, samadhi, and concentration. It is said that the truth of thinking, the determination of dispersion, the unity of the mind, the subduing of the eyes and ears and other roots, will be interesting and quiet. There are the four meditations, the eight concentrations, and all the samadhi.

6. Wisdom (Prajnaparami): It is the wisdom that has attained the emptiness of the dharma body. and the wisdom of the true nature by cutting off the afflictions and attaining the true nature, which can cure ignorance and ignorance

It lies in the calming of the heart、、There are no distractions、This point you do first and then you will have an epiphany、、、