The profound question of Buddhism is whether sentient beings are there or not??? 100

The Diamond Sutra says that there is no self, no one, no beings, and no longevity. It can be seen that I, people, all living beings, mountains, rivers and earth, throughout the ages, are all my own delusions, and they are all obsessed with the realization of their own delusions, rather than reality. To save sentient beings is to save oneself.

In the scriptures, it is common to see Buddhas and Bodhisattvas making vows at the time of cause and earth, and saying that if this wish is not fulfilled, it will not be enlightened. From the perspective of ordinary people, it seems that the wishes of the Buddhas and Bodhisattvas are not fulfilled, and we are still in the cycle of suffering, why have they all become Buddhas? Is it a Buddha who goes against his wishes?

No! Because in the eyes of the Buddha, all living beings are Buddhas, and all wishes for the salvation of all living beings will naturally be fulfilled. Entering into the reality that all sentient beings are Buddhas, how can you not be a Buddha.

The problem is not with the Buddhas and Bodhisattvas, but with ourselves. We are deeply lost in the afflictions of delusional attachment and cannot extricate ourselves, and we ourselves are unwilling to become Buddhas, not that Buddhas and Bodhisattvas are unwilling to save them, and Buddhas and Bodhisattvas have never left sentient beings for a moment.

All kinds of people and things that we encounter in this life are realized by our own karma. The karma that the Buddha said is also the realization of one's own karma. Therefore, the method of practice taught by Master Yinguang is very simple, that is, to treat all people as Buddhas and Bodhisattvas, and I am an ordinary man, and the mountains, rivers, and the earth, and all living beings are all Buddhas and Bodhisattvas who realize them to save me.

In fact, it is also the case that all people are really Buddhas and Bodhisattvas, not Buddhas and Bodhisattvas. If you don't succeed in your own practice, all people are ordinary people, and if you do it by yourself, then all people are Buddhas and Bodhisattvas. If you can practice with this kind of mind, you will definitely be able to achieve it in this life.

All things and things, such as mountains, rivers, lakes and seas, are originally conceived by the mind. Things and things themselves have no name or definition, for example, (mountains and rivers) you don't care if it's called mountains and rivers, isn't it there, whatever it's called, right, for example, A is very handsome and beautiful, and B is very ugly and ugly, which is also thought out of the heart, all the people in the world look the same as B, think about it, is B still ugly, it is all determined by the mind. Things and things will evolve, and they won't always be the same.

So what is in the mind is not necessarily true - since it is not real, it can be said that it is not real or illusory.

Life is a dream, and everyone will have this experience, can you know in advance what kind of dream you will have tomorrow - you don't know - just like you don't know the tomorrow and future of life.

You and others in the dream are all there, and these are also caused by the mind, in the dream you can see the real self, but you can't dominate yourself, right, otherwise there would be no such problem.

The human body is like a machine, anyone can come and open a circle, gods and Buddhas can - so can fairies and ghosts - of course, the devil comes the most times - hehe - this is no different from the dream of himself.

The purpose of cultivation is to have the final say and to be your own master - to transform sentient beings. When he was able to make his own decisions, he was a little monk, and at the same time, he entered the Luohan Road.

The more I read the scriptures, the more confused I became-what is a scripture -- (sutra) is the process of practice -- the true sutra is the real experience of practicing -- so (sutra) is for practice, not for reading or thinking about it.

"All sentient beings have the wisdom and virtue of the truth, only because of delusional attachment, and do not ask for it" This sentence comes from the "Huayan Sutra", which is commonly speaking.

Everyone is a Buddha, but because of delusional separation, they are lost, so that wisdom and virtue cannot be revealed. If ordinary people can completely let go of delusions, separate attachments, and be instant.

It is no different from the Buddha, and the wisdom and supernatural powers of the Buddha are also obtained immediately.

In fact, this sentence is saying that whether it is a Buddha or a sentient being, the beginning of evolution is the same, and they all emerge from self-nature or emptiness, which is the so-called self-generation of ten thousand dharmas. However, due to different choices and different karma, there are differences and differences.

Practice, on the other hand, is mainly based on the "mind", which controls and purifies the nature of the mind. Because of the difference in the nature of the mind, the difference in realm and wisdom is determined.

Therefore, the three non-differences between the mind, the Buddha, and all sentient beings refer to the equality at the beginning of evolution, and the main body of practice is the mind.

An analogy illustrates this point: just like a long-distance race, the starting point is the same, and it is uncertain who will make it to the finish line, depending on the direction chosen. Running fast and slow, as well as confidence, perseverance and perseverance, etc.

There is no difference between the mind, the Buddha, and sentient beings. The pure mind of the self-nature of all sentient beings, all the saints are the same, there is no difference, the difference is only in the two words of confusion, lost self-nature is sentient beings, and realized that self-nature is Buddha. Now let's use the analogy of the pearl of the night.

Everyone's "heart" is a night pearl, "Buddha" is a night pearl that is not stained with dust, and "sentient beings" is a night pearl that is stained with dust.

The mind is the Buddha nature, and all living beings have the Buddha nature of the mind, and the mind, the Buddha and all sentient beings are equal in nature, and there is no difference.

There is no difference between the mind, the Buddha, and all sentient beings. Simple, clear and clear, it is literal, and it is also the realm of Buddhahood. If you think that there is a difference between a Buddha and sentient beings, you are an ordinary person.

Seeing that all sentient beings are ordinary people, and so are themselves, and not looking at others with the so-called Buddha realm, they are down-to-earth and plain, and they are Buddhas.

The indifference between the mind, the Buddha, and sentient beings is from the self-nature, which is one, but there are still differences before becoming a Buddha.

Although the Buddha and sentient beings have differences in confusion and suffering, their minds and bodies are all the same. Therefore, the Huayan Sutra says: "There is no difference between the Buddha of the heart, the Buddha of the heart, the Buddha of the heart and the sentient beings." Reference: Common knowledge of Buddhism.

A wide cut of sentient beings, all with the wisdom and virtue of the future, only because of delusional attachment, and not to get" This sentence comes from the hall Liang "Huayan Sutra", popularly speaking, everyone is a Buddha, but because of delusional separation and lost, so that wisdom and virtue can not be revealed. If ordinary people can completely let go of delusions and attachments, they will immediately be the same as the Buddha, and we will also gain the wisdom and supernatural powers of the Buddha immediately.

The Huayan Sutra, the full name of the Huayan Sutra (Sanskrit mahāvaipulya buddhāvata saka sūtra), the main scripture of Mahayana Buddhism, the sutra of the founding of the Huayan sect. Scholars generally believe that the compilation of the Huayan Sutra took a long time, around the middle of the 2nd and 4th centuries AD, and was first circulated in South India and later spread to Northwest India and Central India.

This is what the Buddha Shakyamuni said.

On the morning of the seventh day, the Buddha looked up and saw a bright gold star in the sky and said, "Amazingly, all sentient beings have the wisdom and virtue of the Buddha, and they can attain it only because of delusional attachment and not quietly."

All sentient beings have Buddha nature" is what Shakyamuni Buddha said. In Buddhism, the phrase "Lijing" is widely accepted and recognized, and is considered to be one of the core of Buddhism.

This sentence is what the true Buddha said.

With the colors you can see, see the colors, smell the sounds, smell the fragrance, taste, feel the touch, and know the Dharma, which is the appearance; Destroying energy and selflessness, seeing, smelling, smelling, tasting, feeling, and knowing the Dharma is sexuality.

Each individual's different images, different hobbies, different requirements, different appearances, different ideologies, and so on, these are all sentient beings.

Phase, wood + eye, the liver meridian is open to the eye, that is, the eye sees, the eye is not fundamental, it is the liver meridian that works, the liver meridian listens to the command of the heart, that is, the heart is moved, and what the Diamond Sutra teaches us is "What is the cloud for people to speak, not to take the same as not moving.""。

In the Diamond Sutra, it is said that the four phases, the word phase, is the phenomenon, the word is the phenomenon, and according to the human mind and psychology, it is the concept. We people have a concept, that is, there are human appearances, and there is always the concept of you and me. My appearance is me, and human appearance is the appearance of all living beings, which is the so-called social human beings in the current academic name, and they all belong to the human appearance and the appearance of all living beings in the scope of Buddhism.

Some people may think that "name" can be pronounced separately, for example, a person can be called "Tashi", or he can be called "Cairang", and so on. However, how can the "phase" be read separately?

The so-called "phase" is the phase of the law that appears as form, color, and so on.

What is "phase"? Each of the methods, such as pillars, has different shapes, colors, births, dwellings, and extinctions, and this is called phase. Any Dharma has a variety of different phases, which is what is usually called Dharma phase.

As for that dharma, with the help of a name such as a bottle to exclude other dharmas, and to linger on such and such a dharma, and to pretend that it is immediately the so-called name.

The color, shape, characteristics, function, etc., of the pillar, this is the so-called phasiography. So what is a "name"? By virtue of the name "pillar", the name "pillar" excludes other methods such as bottles, pots, bowls, etc., and pretends to have its own name, which is called a name.

In this treatise, we take the "bottle" as an example, and the color and shape of the bottle are called phases. When people say "bottle", while building up the bottle's own body, all other dharmas are removed, and this is the name.

What your eyes can see, what your ears can hear, what your nose can smell Everything you feel is a phase, and everything is false!

Six into the six dust is the phase, but all laws have no self-nature, and what is sought is in...

The phase is the form, the image, the form, and what we see when we open our eyes is the 'phase' (matter). In Buddhism, these 'appearances' are appearances, not truth, not reality, and not nature. Buddhism teaches the truth, the reality, and the original nature of life in the universe.

What can be seen, heard, smelled, tasted, touched, and thought.