How to recite the Buddha, how to become a Buddha, how to recite the Buddha as the Dharma

Nan Wu Amitabha Buddha Your Buddha name comes from? From the heart, from my heart, clearly, clearly. Six words even you can see very clearly, the first Nan-Wu-A-Mi-Tuo-Buddha .

There is a word that you can't read clearly, and you play delusional, and there is a sentence that you can't read clearly, you play delusional. Vertical and horizontal can be ah, Nan-Wu-A-Mi-Buddha-Buddha, it is very clear, every word is very clear. If you think like this, there will naturally be fewer delusions.

If you say it like this: Nam no Amitabha...(The Master demonstrates that he recites so fast, and the prayer beads are pinched hard), and if you recite for a hundred years, a thousand years, and ten thousand years, you are still troubled.

You don't believe it? You look at it this way, or if you recite the ten Buddha numbers, you pinch a grain, and there is no Amitabha Buddha in the south....Three sentences, there is no Amitabha Buddha in the south....Three sentences, there is no Amitabha Buddha in the south....Four sentences, pinch one grain. And then when you recite it like this, you will naturally know the benefits and effects of this recitation, which is the same as eating honey, which is better than eating honey, eating too much honey, sweet, it doesn't get tired of it, you just want to miss it, you miss it every day.

You sit down for even 10 minutes, or 15 minutes a day, and sit there, and put your phone away, or turn it off, and think so. It's okay if you don't read it like this, don't take anything, cross your legs, it's okay to make a sound, it's okay not to make a sound, Nan no Amitabha, it's not okay to be too fast, you know very well in your heart, scan the past six words, just sentence by sentence, clearly....

It's called chanting the Buddha, ladies and gentlemen, you have to chant it like that....The mage's demonstration is so fast that I can't hear it clearly), I don't care if I don't die, I can't care about it, you are blind, you are catching up with the numbers! Don't rush the numbers, if you read it like this, you don't have it anymore, you can't remember it! I can't remember who I said, I can't remember, right?

Nan no Amitabha Buddha I can't read word by word, don't read if you can't see clearly. You remember that every Buddha name comes from the heart, this Buddha name starts from the heart, and then what I can read is my heart, I go to recite this Buddha name, but this Buddha name is in your heart, so what can be one, what can be and what is two, the heart that can be read and the Buddha name that can be recited are two, now unify it, my heart that can be recited and the Buddha name that can be recited are in my heart. So the mida is recited by the mida , here.

Your mind is exactly the same as the mind of Mida, and then the Buddha name you recite is in your heart, not outside. The afterlife is here, and this thought will definitely die. Whether it's four words or six words, you read them all like this, and you read them sincerely.

Nan Wu means to take refuge, take refuge, take refuge, I take refuge in every sentence to Mito, I recite the Buddha like this, clearly. You laymen are busy, and if you have ten minutes a day and half an hour there to recite the Buddha, you will definitely be able to pass away. You can also recite it in the way you want, but if you don't read it out loud, you just want to think of this Buddha name, and you always think of this Buddha name, which is clear.

You really have to put your mind down and chant the Buddha there, let go of all fates, let go of everything, sitting, standing, lying down you can think, never leave this sentence, this is called chanting Buddha. What is this called? - Dzogchen, the supreme magic method is here, the supreme mantra is here.

1. Buddha pinyin fó fú bì bó.

2. Interpretation: [ fó ] Sanskrit "Buddha" is the abbreviation of the founder of Buddhism, Shakyamuni, and it is also the name of the Buddha for the person who has completed the practice. Refers to "Buddhism" (one of the world's major religions): Buddhism (activities such as chanting, praying, and offering Buddha images to Buddhists).

3. [ fú ] As if seeing "imitation". The ancient is the same as "whisk", violation, violation.

4. [ bì ] Ancient with "弼", auxiliary 弼.

5. [ bó ] Ancient with "Bo", rise.

1. Amitabha!

2. "Lengyan Sutra General Trend to the Buddha Yuantong Chapter" cloud: all take six roots, and pure thoughts are one after another.

3. Venerable Da'an taught: When chanting the Buddha (Nan no Amitabha), you can listen to the truth, that is, the method of taking the six roots.

4. The mind belongs to the root of the mind, the mouth belongs to the root of the tongue, the ears and ears do not see him, the nose does not slacken, and the body will not let go of the slack, so the name is taken six roots.

5. If you take six roots and read it, the miscellaneous thoughts will gradually subside, so that there is nothing, so it is called pure thoughts. If the pure thoughts can be uninterrupted continuously, one can attain the recitation of the Buddha's samadhi. Samadhi, which is another name for samadhi.

6. We can follow our thoughts as we please, although we cannot get samadhi immediately, we should be close to samadhi. It must not be easy to see, that is, if you want to get it quickly, it may cause all kinds of evil things. Those who have recited the Buddha's samadhi are also those who have entered the holy throne in this life.

7. What is the starting point of "all six roots"? "The key to chanting the Buddha is to take six roots.

8. When reciting the Buddha, listen to the ears and listen to the truth, that is, the hands under the six roots.

9. The merit of being able to listen to the heart and mind and distracting thoughts without listening is very different.

10. This method can be used by people regardless of the upper, middle and lower roots, and all can benefit, and there are no disadvantages, so it is advisable for everyone to practice according to this. ("New Edition of the Complete Yinguang Venerable Notes", Volume 9, page 295 and Zhang Jingjiang's Layman's Book) The most important thing to start reciting the Buddha is to listen.

11. Listening to the heart is heavy and one, the so-called six roots, pure thoughts one after another.

The recitation methods of reciting the Buddha are: reciting the Buddha in reality, reciting the Buddha in contemplation.

1. Reciting the Buddha in reality

The so-called reality of reciting the Buddha is not actually reciting the Buddha of the Phase, let alone the Buddha of the Phaseless, but trying to recite the Buddha against one's current mind, controlling the mind in one place, not letting the mind be turned by the external environment, that is, not following the realm of color and dust, otherwise, it will be the appearance. The purpose of this way of reciting the Buddha is to always be able to see this delusional mind, so that the mind is not turned by the realm of color and dust.

2. Contemplating and reciting the Buddha

In this way, a certain Buddha statue is generally regarded as the object of visualization, so that the Buddha statue being visualized can be clearly distinguished in the mind of the person who recites the Buddha, that is to say, the contemplation of the Buddha is actually a convenient method of "replacing ten thousand thoughts with one thought", and the person who recites the Buddha can stop the delusion through this method.

The purpose of the practice of trembling

Spiritual practice is about finding your way home. The key to practice is to have the right way, just like when we go home, we have to find our way home. Actually, the awakened home is not far away, it is only because we don't know each other, and we have been hindered by ignorance for thousands of eons, so we are always taking the wrong path, which makes this path unattainable.

To study Buddhism is to find the direction of returning home, to put it into action and practice, to keep familiar, and you must be able to feel that the awakening power within life is opening. When we realize the true meaning of life, we will understand that all external people, things, things, and worldly achievements are illusory and impermanent, and only the improvement of the soul and the achievement of the heart can be relied on.

Only the merits of our own practice will accompany us from generation to generation, and we may be lost in samsara, but we must not forget to find ourselves. Cherish our short life, let go of the attachment to self-gain and loss, and actively face life, grasp life, and surpass life.