What did the Buddha s heart turn with? Learn to correspond to the Buddha s mind

The Buddha's mind is unencumbered, there is no fear, and he is far away from upside-down dreams, so he does not turn at all.

A Buddha's mind is immovable and does not change with the realm, and if the mind changes with the realm, it cannot be called a Buddha.

The Diamond Sutra says: There is nowhere to come from, and there is nowhere to go, hence the name. Therefore, the true meaning of such a thing is that it does not move, does not come, and does not go.

Because sentient beings are delusional, the minds of sentient beings change with the situation, so the minds of sentient beings change and change, there are differences, and there are also birth and death wavering.

Hui Neng said in the altar scripture: It is not the wind that moves, not the flag, but the heart of the benevolent. As long as the mind is not moving, all realms are immovable.

The second relic, if it comes, should be omniscient, and the first realization of the night of the three bodhisattvas of the Anuttara samadhi, and even the night of the boundless world of nirvana, in the middle of it, the mind of the Buddha, in the samadhi, has never arisen.

Therefore, there is no turning mind, no action mind, no observation mind, no moving mind, no wandering mind, no gathering mind, no scattered mind, no exalted mind, no sinking mind, no protective mind, no hidden mind, no courageous heart, no disobedient mind, no withering mind, no wavering mind, no surprise mind, no sorrowful mind, no discriminating mind, no different mind, no pervasive discriminating mind, and this fixed mind does not follow the mind, does not follow the mind, does not follow the mind, does not follow the mind, does not follow the mind Don't look at the future, don't look at the present.

The relics, if they come to know and dwell in samadhi, if they are centrifuged, there is no one dharma, and those who can attain it will not hinder the birth of wisdom in all dharmas, and they will have no function!

And the relics, if they can't afford to be in Samadhi, are separated from their minds, and they can do all kinds of Buddha things! To no avail!

If it is a relic, it is the Bodhisattva Mahasattva, who hears that there is no thought of the corpse, and samadhi, believes in the truth, is pure, and is full of enthusiasm, deep joy, and wonder!

The Buddha's mind is a pure and untainted mindless mind, a true mind that does not move with things or change with circumstances.

Although the Bodhisattvas of the Seven Lands can say the Dharma without appearance, they are especially functional. After the Eight Lands, it will reach no phase, no functional action, and its statement is also far away from the mind and consciousness. For example: the heavenly drum does not beat and sings, and the water and moon appear unintentionally, and say without saying.

The heart changes with the situation, and it is an ordinary man.

If the heart is like a wall, it will come as well.

The mind can be transformed, that is, it will come as it comes; The heart changes with the environment, that is, ordinary people.

It is the mind that is the Buddha, and the mind is the Buddha, in modern terms, that is: the current state of everything is created by one's own mind.

What is a Buddha? Partial to all awareness, after all, the phase of emptiness.

What is the world? Because of the power of the mind, all dharmas arise from the harmony of conditions.

These are all too abstract, for example.

I really want to study, so even if I don't have money at home, I want to know more about it.

No pen and paper? You can also practice drawing words with tree branches on muddy floors.

I've really seen someone draw a piano key in the classroom and practice the piano with imagination. I really want to make money, and others use their strength to talk about gossip after work.

Then I will use my time after work to work part-time, and work harder.

The "heart" can accomplish all things, and the above is the result of the action of the "heart" in the world's law.

Even when the Dharma is born, in modern society, the content of the Buddha has not changed, and the content of the mind has not changed.

What has changed is only the appearance of the external material world.

Cultivation is the same.

If you want to become a Buddha, then you always start by studying Buddhism. How did a Buddha do it?

The Lotus Sutra says that the Buddhas want to make sentient beings open the Buddha's knowledge, show the Buddha's knowledge, realize the Buddha's knowledge, and enter the Buddha's knowledge, so they appear in the world.

Seeking bodhi (infinite wisdom) and transforming sentient beings (boundless compassion) is the beginning.

Everything is like this, all the time, and the thoughts are like this, naturally it is not far from the Bodhi Path.

Asami for reference

1.Many vegetarian people have similar experiences with you. It's a conflict between the Buddha's mind and the mortal mind, so you feel sad.

Not only is you a vegetarian, but in other aspects, such as once you have taken the five precepts (abstaining from killing, stealing, drinking), even if you have not formally taken the vows, you will be sad if you do it. Indeed, studying Buddhism at home to be a complete vegetarian is a test, and there are all kinds of trials waiting for you.

2.For those who believe in Buddhism at home, there is no rule that they must be vegetarian, it is better to be vegetarian if there are conditions and convenience, and if it is inconvenient, do not force it, you can eat three clean meats, and it is good to insist on not killing.

3.If you must decide to be vegetarian, you can first adopt the expedient policy of eating "meat side dishes" ("The Altar of the Six Ancestors" records that Huineng Patriarch ate meat and thought stupid land dishes for 15 years). You don't want to tell others that you are vegetarian, just silently eat less meat or no meat, see if you can stick to it, and then officially go vegetarian after a year or two when you feel that you can completely give up meat.

You can eat three clean meat or pot side dishes.

Karma dictates. Or rather, it's because of our habits. It is necessary to often chant the Buddha for repentance and for the Buddha's power. There is no Amitabha Buddha in the south.

When will we be able to preach? It's all about our faith, it's all about our intentions.

Learning is for us to get understanding; The solution is to implement. If you sit there all day reading books and listening to CDs, but you don't follow them in your mind, that means you can't let your mind and the Buddha's mind slowly correspond, and no matter how much you learn, you won't be of much benefit.

What mind does not correspond to the mind of a Buddha? The heart of greed, the heart of hatred, the heart of foolishness, the heart of selfishness and self-esteem are not corresponding, and the mind that is selfish and harmful to others is not corresponding to the mind of the Buddha. What does the Buddha like us to do?

The Buddha likes to make us selflessly give to sentient beings and make them happy. Then we know, we have to do it, and in doing it, we must learn to face everything with a heart that achieves others, compassion, compassion, and a calm heart. Life in the world does not mean that the people and things you meet can be as you want.

Because you didn't have a wishful relationship with all living beings in your past life, you have to learn to face everything.

Some students may have a gap with their classmates or with a certain person, or they may not be used to it, which will cause a big obstacle to their own practice. Therefore, to study Buddhism is to learn to correspond to the Buddha's mind, and then to speak and act accordingly.

Learn to correspond to the Buddha's mindFirst of all, we must take care of our own heart. As monks, we can say that we don't have the complicated affairs of the world, and this heart is very easy to take care of.

That is, every thought is clear: is it good? Is it evil?

Or is it unremembered? Our initial training must be consciously trained. Although it is a kind of conscious, it will become natural after slowly becoming proficient, that is, when you don't care, it has become a habit that has been learned before the chain.

Each of us has to give ourselves a training.

I found that the students still have made some progress now, just like the Amitabha Buddha we recited in the meditation hall, I feel that at least some people are reciting it with their hearts. Don't look at this sentence of Amitabha Buddha as simple, if it is from the heart, it contains infinite admiration for the Buddha and infinite care for all sentient beings. It is to pray to the Buddhas and be enlightened, and below, we must also be blessed by sentient beings.

Our compassion should be recited from this phrase of Amitabha.

But some small places are not good enough, such as when the Buddha is worshiped collectively and asked for peace, there are still some people who do not listen to the two people. It's a small thing, but it's also a practice. When you are in the crowd, you first have to merge yourself into the crowd.

All are subordinate to the multitude, and none of them are mine. So I have to pay attention to what I want to read and do now. The same goes for a gassho.

If your heart is very bright and bright, then your morning hall, your palms will be well together from beginning to end. Put your palms together and put your palms together, as long as you put your mind into it, you are all cultivating. If we can treat everything we do every day as a change in our practice, you must have a great deal of enthusiasm to devote yourself to.

So at the beginning, we must have a down-to-earth practice, and if this step is all done, we can practice deeper.