Why is it said that the Buddha can accept offerings from sentient beings in the Nine Dharma Realms?

The Buddha is a person who has thoroughly understood the true meaning of the Dharma Realm, so he has the wisdom of being able to avoid all mistakes! Under the guidance of the wisdom of no leakage, I have developed the best attitude of great compassion, great joy and great sacrifice - the attitude of pure kindness! Then, he organically combines his pure and virtuous attitude with his own great wisdom, and chooses to benefit all sentient beings and causes, and the success of his career will bring endless great blessings.

Therefore, no one's offering, that is, respect, can destroy the blessings of the Buddha, which is why it is said: The Buddha can accept the offerings of sentient beings in the Nine Dharma Realms!

If the Buddha kowtows to any sentient being in the Nine Dharma Realms, that sentient being will immediately lose all their good fortune and go to bad luck!

Moreover, from the point of view of the Buddha's virtue, it is also something that all beings in the Nine Dharma Realms must respect and make offerings to!

Theravada Buddhism focuses on one's own practice, and one's own penance is. Mahayana Buddhism focuses on promoting the Dharma. If we want to promote Buddhism and develop believers, we naturally have to spend some money, and if we don't go to the common people, who will have nothing to believe in Buddhism?

Because it is necessary to save all beings from the sea of suffering.

The old Dharma Master --- Hinayana people don't understand this truth, so he has obstacles, and he says, "If I don't do anything, I'll be pure; If I go to help sentient beings, to help others, then I will be troubled and I will not be pure. The Hinayana person is pitting these two things in opposition to two different realms, so he refuses to help others.

Mahayana bodhisattvas know that there is no duality between self and others, so "degree is no degree, and no degree is degree." Wudu is talking about himself, and Du is about helping others, and he knows that it is one and not two.

Buddhas and Bodhisattvas are saving sentient beings every day, and the matter of saving sentient beings has never stopped for a day, and the great compassion of Buddhas and Bodhisattvas is not something that we ordinary people can imagine. The Buddhas and Bodhisattvas live with sentient beings every day, and their hearts are pure, they don't look at me, they don't care about sentient beings, and they don't attach themselves to the merits of sentient beings, so they are pure! His heart is pure, and this is his own use.

His own enjoyment, incomparably pure, and in his own enjoyment, he can benefit all sentient beings, which is called great compassion and makes him useful.

Great compassion does not hinder one's purity, and one's purity does not hinder one's self-purity to all sentient beings, this state is what is said in the "Huayan" "There is no obstacle to the director, nothing is hindered"!

The Hinayana people don't understand this truth, so he has an obstacle, and he says, "If I don't do anything, I'm pure; If I go to help sentient beings, to help others, then I will be troubled and I will not be pure. The Hinayana person is pitting these two things in opposition to two different realms, so he refuses to help others.

Mahayana bodhisattvas know that there is no duality between self and others, so "degree is no degree, and no degree is degree." Wudu is talking about himself, and Du is about helping others, and he knows that it is one and not two.

These two sentences should be carefully experienced, and the meaning must not be wrong! "Degree and no degree, no degree and degree", then I will not degree, I will not degree, I will not degree! Then you'd be wrong!

If you put this formula again, you eat every day, eat that is, do not eat, eat if you don't eat, then you don't eat, see if you can do it? No way. You're not there yet!

Large-scale multiplication, they are not the same concept. The Hinayana mind is narrow-minded and not as open-minded as the Mahayana mind, and they are two completely different root natures.

The Buddha treats all beings in the Nine Dharma Realms as equals. When the Buddha lived in the world, the Buddha took refuge for all sentient beings. The Buddha has his own Dharma, and the Buddha is a true monk. The Buddha can shelter sentient beings from the wind and rain, stay in stability, that is, eliminate troubles and cultivate the fruits of the path.

The Buddha is the person with the most complete virtue and learning in the world, and he should receive offerings from sentient beings in the Nine Dharma Realms, so he is called "Ying Offering". Offering to the Buddha, the Buddha is a true blessed field. We want to plant blessings, where are we going to plant? To offer to the Buddha is to plant blessings and cultivate blessings. The Buddha is a great blessed field.

Buddha. Enlightenment is complete, and the nature of all dharmas is truthfully known.

No matter what kind of sentient beings are, whenever they think of the Buddha, remember the Buddha, and recite the Buddha, the Buddha will come to his place, so as to sense the Tao and increase his faith.

The Buddha is the person of the past, and the person is the Buddha of the future. It's just that people are counted as the upper three realms of the six realms of reincarnation. And sentient beings refer to all of the six realms of samsara.

The Buddha said: All beings are equal. Therefore, all sentient beings in the six realms of reincarnation can become Buddhas, as long as there is a Buddha in our hearts, we do not do evil things, and we often recite Buddhist scriptures, and if we practice well, we will definitely be able to break away from the six realms and fly to the Western Elysium.

I would like to state that believing in Buddhism is absolutely not superstition, and everyone must have faith in their hearts. Every person who believes in Buddhism is kind, and they always believe that one day they can jump out of the six realms of reincarnation. Karma exists in every life, and this life is the cause of the previous life, so don't do evil things.

You have to understand that in every reincarnation there are human beings in the past, do you think that the animal path is really a beast? They used to be human beings, and humans can treat small animals without love, but please don't hurt them.

I watched in horror as his eyes went from clear to cloudy to breathless. There was nothing but tears in my eyes, and I placed the Jizo Sutra next to his pillow on the night he died. Since then, I really hope that there is a Buddha in the world, even if you can't give me a miracle, I beg you to give him no more pain in the next life.

Since then, I have believed in Jizo Bodhisattva, who holds a staff and shakes open the gates of hell, and the gold lord in his hand illuminates the depths of darkness. The Buddha has attained nirvana, and now it is the end of the Dharma period, and it is the Jizo Bodhisattva who was in charge of the world before the birth of Maitreya Buddha. His merits are incredible, his supernatural powers are incredible, all people and all sentient beings can become Buddhas, kindness and perseverance firmly believe that everyone is together!

1. The root of the six realms of reincarnation is desire.

2. Desire, that is, wanting to get and possess.

3. What do you have? Wealth, fame, food, and sleep.

4. Because we want to get and possess, we will create all kinds of causes.

5. Causes arise according to dependencies, and they must produce results.

6. Cause and effect are continuous, and we must rely on our own practice to repent and eliminate all kinds of evil causes. This is the fundamental cause.

7. The Buddha's compassion for sentient beings is only a help, but only an increase in the upper cause.

8. Because even a Buddha is not ignorant of cause and effect, but also to show cause and effect.

9. Therefore, the main body of cultivation is still the sentient beings themselves, and the Buddha cannot replace them, but can only be compassionate and compensate.

FYI, Amitabha!

Others help you eat, you can't be full.

The vows made are also the vows that were held before becoming Buddhas and when they were still self-centered, so ordinary people or bodhisattvas before becoming Buddhas have sentient beings to live with.

However, after becoming a Buddha, there are no sentient beings and no Buddhas, otherwise it is antagonism. Since there is a relationship between the ability and the degree, it is not perfect, and there is no personal witness to the totality of the Dharmakaya. Because once you witness the totality of the Dharmakaya, then there is no inside, no outside, no other, and no this. For example, any drop of water comes from the sea and returns to the sea, from the perspective of the trapped Hongfeng sea, all the water belongs to the whole, and only when each drop of water is seen by itself, can we see different rivers, rain and dew, frost and snow, ice and fog.

Therefore, the Diamond Sutra also says: "A good man, a good woman, and a person who has attained the three bodhichitta, should be born with the same mind: I should destroy all sentient beings, and all sentient beings have been destroyed, and there is no one who has actually destroyed all sentient beings."

When the bodhisattva has not become a Buddha, he has to save all sentient beings, so there are sentient beings who can save it. Because from the standpoint of a bodhisattva, there must be sentient beings who can be saved, and a bodhisattva who has reached the first ground and above already knows that there are no sentient beings who can be saved, but he still has to save sentient beings; When the bodhisattva reaches more than eight places, he naturally operates to save sentient beings, but he himself is no longer sentient beings at the end of his life. After becoming a Buddha, there are no sentient beings to sentient beings, no sentient beings can be saved, but sentient beings are self-sufficient, and with the number of good roots, merits, and causes, they can feel the manifestation of Buddhas and Bodhisattvas and do relief; That is the Buddha and Bodhisattva in the hearts of all beings, not the Buddha and Bodhisattva themselves.

The so-called good root is inherent in all sentient beings, but if it is not cultivated, it will not grow and appear, and the more we strive to seek the Dharma, the more we can sense the compassion of the Buddhas and Bodhisattvas. Buddhism often uses the metaphor of a person striking a bell, striking it gently and ringing loudly, and hitting it heavily and loudly. The bell has the function of ringing, and if no one hits it, it will not ring on its own; Therefore, if sentient beings do not work their own and grow their good roots, even though the Buddha's Dharmakaya is everywhere, it will not help you.