i guess i am full of greed and delusion and hatred who is not very nice.
i have studied academically before and actually i am still as deluded as before
how to do repentance ?
Buddhist Verses & Silent Readings For Reflection (静思语） - Part 6
- Thread starter AUTUMN&WINTER
- Start date
i have studied academically before and actually i am still as deluded as before
how to do repentance ?
SeniorYou don't need to 'convert' la, it's all part of the same Buddhism. Buddhists aren't like Christians, we don't get a kick out of converting people, you're free to believe in what works for you. For me my greatest nemesis are the Christians ever since my tertiary school days, because if I don't convert to Christianity they'll tell me all kinds of horrible stories to scare the sh1t out of me. So for me my stance is very firm, as long as it's part of the Buddhist basket of teachings, I'm willing to support.
If you prefer Theravada because you don't want to go around saving people, that's fine too, just stick to the Hinayana teachings, they work for me all the time too. If you are able to accept parts of the Mahayana such as Ksitigarbha Bodhisattva and Avalokitesvara Bodhisattva, that's nicer because we can use a helping hand to preserve, protect, propagate and uphold the Upright Buddha Dharma. Some people are into Vajrayana or esoteric teachings, it's a personal affinity, so long as a practitioner practises esoteric Buddhism properly he should be safe, so no complaints on my end.
Once again, there's no need to convert, just do what makes you happiest. As my mentor taught me, "Be true to yourself". You don't need to tell us the truth all the time, but you have to be true to yourself because there's no because. I wish you well with lots of metta
Lionel
from what i read https://www.buddhistdoor.net/features/exclusive-practice-and-mixed-practice-in-pure-land-buddhism/
it just feel like a different religion.
and the more i read and study, the more why pureland kind of make more and more sense
as much i really hope to depend on myself for my own salvation. after 2 years of learning meditations, I still have not really be able to reach one pointedness or even anywhere near meditative bliss or joy.
I am still as scatterbrain as before. I do not think so highly of myself that I can help other, i just do not want to go to hell
plaingrain
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Haha, I cannot guarantee you a safe passage away from hell, but I personally feel that you are still on the right track. I was in your shoes, I was meditating and doing metta, breathing and vipassana meditation, but I couldn't even guarantee that I was in stream-winning or stream-entry. After a while I started to feel hopeless, and that's when I went back to the Mahayana teachings. I'm not saying that this teaching is not good or that teaching is better -- ultimately all these teachings are just rafts for us to cross the waters to get from one shore to another shore, when you're done with the journey, you leave them behind. If we are still alive, we might need to constantly evolve our practices and take on another form of teachings.
So don't give up yet, you have a strong background in Theravada practices and your experience in advocating the Ksitigarbha doctrine is commendable. Many people would have thrown in the towel and started to monetise Buddhism and try to earn a quick buck from the Buddha's teachings, but you are still committed to your search for truth and salvation, you deserve to be praised. I clap for you!
Over here you have good Purelanders like @AUTUMN&WINTER and @OpenDoorSeeMountain who can point you the direction if you need advice. I'm personally no expert in Pureland but they have helped me find my way around in the darkness, so I'm quite grateful.
It's a Saturday, yet another weekend, a great day to study the Buddha Dharma once again!
plaingrain
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I can't read Korean, but I did do my Masters coursework with Buddha Dharma University which is based out of Korea, and I find them quite 'real'. In the sense that they weren't all that obsessive about money, sex and fame, I told them that I was a poor student trying to learn the Dharma, and they allowed me to matriculate for my Masters in Divinity with my fees fully sponsored. I'm still very grateful to them for their generosity and inclusiveness.
Korea and Singapore share some similarities, for instance both have a good balance of Christians and Buddhists, and there are many who don't identify with any particular religion. There's freedom of religious beliefs, you don't have to be a Christian or a Buddhist to get that civil service job as an example. In both Korea and Singapore, it is more important for young men to serve national service than to become a religious zealot, in other words as long as you do time in the military, you're free to subscribe to any major religion. Take me for instance, just this morning I signed up to become a short term novitiate with a local monastery, and one of the important questions they ask me was "Did you serve your National Service?"
Effectively, both Singapore and Korea believes strongly in a religion known as "Ammunitionism". We train our young men to soldier and to kill, and we're not shy to admit that we have a murderous trait in our peaceful way of life.
viethai
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一個人可以挨窮
但兩個人不行。
因為會忍不住把自己的窮，
怪罪給對方。
一個人可以吃苦，
但兩個人不可以。
因為會覺得自己的苦，
都是對方帶來的。
一個人可以成功，
但兩個人不可以。
因為會忍不住把兩個人的成就，
都歸功於自己。
有人說，
婚姻生活可以分三種：
一種叫折磨，
一種叫湊合，
一種叫餘生。
第一種：兩人天天吵架，
沒有理解，沒有包容，
只有相互不停的埋怨和氣惱，
往往一個人能幹的事情，
兩個人在一起就會做不成。
第二種：兩個人湊合在一起，
只是為了生活！
無節日，無驚喜，無感覺，
無關心，無交流，
各過各的，互不打擾！
第三種：懂你，知你，
疼你，愛你，護你，
捨不得讓你受委屈，
會給你足夠的信任和安全感，
彼此扶持，彼此鼓勵，
共同生活，共同成長！
第二種是婚姻的常態，
而第一種和第三種，
分別為婚姻的不幸與大幸。
時間長了，你就會知道，
最好的婚姻，
其實不是講道理，而是憑良心。
婚姻的意義在於，
兩人相互扶持，
是彼此的拐杖，
因為有了彼此，
才能變得的更好！
婚姻從來都是兩個人的事情，
單靠一個人是經營不好的，
女人再好，遇到渣男，
也過不好這一生；
男人再好，遇到渣女，
同樣也不會幸福！
只有好男人遇到好女人，
好女人遇到好男人，
兩個人在一起生活才有意義，
也才能得到1+1＞2的結果！
人啊，在婚姻裡，
不管活成什麼樣子，
都不應該把責任推卸到別人身上。
丈夫是自己挑的，
妻子是自己選的，
一切都是自己選擇的結果，
任何一切苦樂都是自己造成的。
因為任何一次選擇，
都有它對應的籌碼，
你能做的就是，
懂得願賭服輸，
然後嘗試去接受、去改變！
不管男女，都要記住：
一個家庭最好的風水就是，
丈夫的好格局，
妻子的好情緒，
孩子的好教養，
你知我辛苦，
我懂你不易，
再窮不怪父，
再苦不責妻，
再氣不凶子，
只有夫妻和睦，才能其利斷金，
只有家和萬事興，才能走鴻運！
但兩個人不行。
因為會忍不住把自己的窮，
怪罪給對方。
一個人可以吃苦，
但兩個人不可以。
因為會覺得自己的苦，
都是對方帶來的。
一個人可以成功，
但兩個人不可以。
因為會忍不住把兩個人的成就，
都歸功於自己。
有人說，
婚姻生活可以分三種：
一種叫折磨，
一種叫湊合，
一種叫餘生。
第一種：兩人天天吵架，
沒有理解，沒有包容，
只有相互不停的埋怨和氣惱，
往往一個人能幹的事情，
兩個人在一起就會做不成。
第二種：兩個人湊合在一起，
只是為了生活！
無節日，無驚喜，無感覺，
無關心，無交流，
各過各的，互不打擾！
第三種：懂你，知你，
疼你，愛你，護你，
捨不得讓你受委屈，
會給你足夠的信任和安全感，
彼此扶持，彼此鼓勵，
共同生活，共同成長！
第二種是婚姻的常態，
而第一種和第三種，
分別為婚姻的不幸與大幸。
時間長了，你就會知道，
最好的婚姻，
其實不是講道理，而是憑良心。
婚姻的意義在於，
兩人相互扶持，
是彼此的拐杖，
因為有了彼此，
才能變得的更好！
婚姻從來都是兩個人的事情，
單靠一個人是經營不好的，
女人再好，遇到渣男，
也過不好這一生；
男人再好，遇到渣女，
同樣也不會幸福！
只有好男人遇到好女人，
好女人遇到好男人，
兩個人在一起生活才有意義，
也才能得到1+1＞2的結果！
人啊，在婚姻裡，
不管活成什麼樣子，
都不應該把責任推卸到別人身上。
丈夫是自己挑的，
妻子是自己選的，
一切都是自己選擇的結果，
任何一切苦樂都是自己造成的。
因為任何一次選擇，
都有它對應的籌碼，
你能做的就是，
懂得願賭服輸，
然後嘗試去接受、去改變！
不管男女，都要記住：
一個家庭最好的風水就是，
丈夫的好格局，
妻子的好情緒，
孩子的好教養，
你知我辛苦，
我懂你不易，
再窮不怪父，
再苦不責妻，
再氣不凶子，
只有夫妻和睦，才能其利斷金，
只有家和萬事興，才能走鴻運！
viethai
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遇到困難時不害怕，心中無事，是名真修。
慧律法師慈悲開示
若能一切【隨他去】，便是世間【自在人】。遇到困難時不害怕，心中無事，是名真修。
凡事要隨緣，不要攀緣。 心既清淨，語默皆如；遇緣即施，緣散即寂。當你內心擁有安詳即是正受。只要自覺心安，東西南北都好。
覺醒時，夢即不再；開悟後，宇宙的幻相亦將消失。 當悟道時，一個人看這個世界，就如掌中之蘋果，清清楚楚。
觀一切音聲，如風過樹；觀一切境界，似雲浮空。勇者提得起，智者放得下。
為什麼說一切現象皆是我們的牢獄，因為你執著金錢，你就被金錢關在牢籠裡面。
今天你為了這個名，好名，喜歡在新加坡出名，讓大家都認識你，愈多人認識你愈好。但是我的想法剛好相反，大家都不認識我最好，睡覺比較沒有人吵。
人的心境不一樣啊。人家不認識我們好修行，沒人吵嘛，出名有什麼好呢? 俗話說:"人怕出名，豬怕肥。"沒出名的人想出名。很出名的人怕受聲名之累，豬大只就要抓去宰了。
所以說:"一切現象都是我們的牢獄。" 不要看到錢就執著、看到女色就執著，看到名就執著。
你貪睡就被睡覺所困，你貪一件事情，你就會煩惱一件事情；貪兩件事情，就有兩件事的煩惱；你貪三件事情，就有三件事情的煩惱，只要內在的「貪」不除掉，你就永遠煩惱。
只要你不斷地向外在的一切現象攀緣貪求，你就永遠有罣礙、有恐怖、有煩惱，不得自在、不得解脫。
viethai
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《無常經》中講，相由心生，境隨心轉，命由心造，福自我召。這句話總結就是四個字：福由心造。
一個人的福報多少，其實是來源於自己的心念，很多事情是由自己的心念決定，你的心念決定了你的想法，你的想法決定了你的言語和行為，你的言語和行為又導致了事情的結果。
正所謂運隨心轉，運氣的好壞雖然不能客觀扭轉，但自己的內心是可以把控的。
想要改變運氣，首先就是要從心念去改變，你用什麼樣的心態去對待別人，別人也會用什麼樣的心態對待你。
如果總是挑剔別人毛病，看別人不順眼，別人也會看你不順眼，生活工作中，處處受阻。
想要得到改變，不是去改變別人，而是修好自己的心，改變自己的心態，當你的心念往好的方面轉變，你的境遇也會往好的方向發展。
一個人的福報多少，其實是來源於自己的心念，很多事情是由自己的心念決定，你的心念決定了你的想法，你的想法決定了你的言語和行為，你的言語和行為又導致了事情的結果。
正所謂運隨心轉，運氣的好壞雖然不能客觀扭轉，但自己的內心是可以把控的。
想要改變運氣，首先就是要從心念去改變，你用什麼樣的心態去對待別人，別人也會用什麼樣的心態對待你。
如果總是挑剔別人毛病，看別人不順眼，別人也會看你不順眼，生活工作中，處處受阻。
想要得到改變，不是去改變別人，而是修好自己的心，改變自己的心態，當你的心念往好的方面轉變，你的境遇也會往好的方向發展。
AUTUMN&WINTER
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Wu Liang Shou Jing 无量寿经 is still popular.
AUTUMN&WINTER
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It's not convert. It's change path.
AUTUMN&WINTER
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随喜功德。I signed up!
Cheerio!
One small step forward for myself, one big step forward for an entire civilisation.
AUTUMN&WINTER
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I know Zen is very popular in Korea. Just curious, is Pure Land practice popular in Korea?
plaingrain
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If you ask me, my honest answer is that Pureland is more popular in Japan than in Korea. Buddhism itself is not as widespread in Korea than in Japan, so the proportion of adherents to Pureland teachings in Korea is even lesser. But the quality of Mahayana Buddhism in both Korea and Japan are quite good. KMSPKS Abbot Kwang Sheng ever went to Korea to stay for several years and learn both Zen and Pureland from the Korean sangha. He comes back to Singapore telling us fondly about his time in Korea, he really likes it there.
My knowledge of Korea is limited, if @OpenDoorSeeMountain shixiong is reading this he'll say, "I asked ChatGPT", hahahaha.
Well it’s normal because we r not saint
U may like to do the 法华忏
Written by 智者大师
This focus on repenting individual of the senses。normally is during fa hui but I think one can also do this individually at own pace.
if no time u can also consider pick up the ones u wana repent for n use that to repent
for the Buddha names, if u can , also can do 礼拜 /prostration at own timing
If u think ur yuan with 地藏王菩萨 then ancient monks also wrote repentance based on Pusa teachings too and the 忏主 will be 地藏王菩萨。
Basically it’s the ancient monks they wrote the repentance based on 普贤菩萨 teaching and the 经 it’s normally based on too
Some will also do 88 佛大忏悔文 as homework.
Every repentance has its own 忏主
For 大悲忏 ，观世音菩萨 is the 忏主。 u may like to invite Pusa to help u / 为你做证 ？ with yr repentance praying etc
have u 皈依？持戒？
Give some time
I check if there’s some online pdf etc of the 忏文
you may also want to consider to go vegetarian when u do repentance so the “burden” on yr body is lesser too
when u do repentance its normal to realise yr mind drifting away etc too
Need to pull it back n when u continuously do, u will feel or see the fine thinking of yr mind
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观经 and 无量寿经 are different?
(II) The Discernment of the Pratyeka Dharma Eye: The Origin of Ordinary Beings and Bodhisattvas
Before the Buddha attained enlightenment, he too was an ordinary being, not yet awakened. When did later generations begin to incorporate the concept of the Bodhisattva, and how did it evolve?
1. During the Buddha’s Lifetime: Bodhisattva as a Synonym for an “Unawakened Person”
In the early scriptures where the Buddha recounts his own journey, the term “Bodhisattva” (Bodhisatta) was not a divine title but referred to his stage as an ordinary being before attaining Buddhahood.
“When I was a Bodhisattva…”—this is a retrospective phrase.
It means: “At that time, I was not yet awakened, still traversing the cycle of birth and death.”
In this context, a “Bodhisattva” is simply a person on the path of practice, not yet possessing awakened insight, still shrouded in ignorance, and bound to samsara.
Such a Bodhisattva is an “aspirant toward awakening among ordinary beings,” not an “incarnation with supernatural powers.”
2. The Transformation in Later Generations: From Ordinary Practitioner to “One Surpassing the Buddha”
After the Buddha’s nirvana, his disciples gradually developed reverence.
The Buddha’s perfection could not be replicated, so the “stage before Buddhahood” was deified.
The Bodhisattva, originally an ordinary practitioner on the path, was elevated to a “heavenly incarnation” or a “reincarnated being with compassionate vows.”
As the faith evolved—
The Mahayana system redefined the Bodhisattva:
No longer merely a “practitioner yet to become a Buddha,”
but a “savior who, though capable of attaining Buddhahood, chooses not to enter nirvana, returning out of compassion to guide others.”
The layers of faith expanded:
It incorporated mountain and river spirits, thunder and rain deities, Yama, and demonic heavens, all labeled as “manifestations of Bodhisattvas.”
This served to broaden the inclusivity of the faith on one hand,
while on the other, it turned “Bodhisattva” into a universal container for divine archetypes,
gradually losing its original meaning as a “person of awakened nature.”
3. The Discernment of the Pratyeka Dharma Eye
The awakened Pratyeka does not observe based on “titles” but discerns through the “manifestation of the Dharma”:
If a phenomenon still harbors vows, compassion, or a savior’s intent, it remains within the cycle of birth and death, driven by attachment.
This is not the state of an awakened one but the “appearance of an ordinary practitioner.”
If a phenomenon is self-aware of impermanence, has eradicated speculative theories, and does not aim to save others,
yet beings witness it and awaken on their own—this is the natural radiance of the Pratyeka.
The Pratyeka’s eye views the Bodhisattva not by its name or supernatural powers,
but by whether there is the “realization of impermanence” in its mind.
Having vows implies clinging to permanence; having the intent to transform others implies contrivance.
Thus, ordinary Bodhisattvas still operate within the “realm of conditioned existence.”
4. Why Did Bodhisattvas “Surpassing the Buddha” Emerge in Later Generations?
This is a projection of “faith-driven desire.”
Having lost the vision of true awakening, sentient beings turned to worship idealized images of extraordinary compassion,
even creating Bodhisattvas “surpassing the Buddha” to console themselves.
“The Buddha no longer teaches; Bodhisattvas teach in his stead.”
“After the Buddha’s nirvana, Bodhisattvas protect the world.”
This is, in fact, a fear of cessation—
Sentient beings, unable to bear the Buddha’s departure, created imperishable Bodhisattvas.
Yet this directly contradicts the Buddha’s fundamental teaching of “impermanence” as the gateway to awakening.
5. The Pratyeka’s Dharma Vision:
The Bodhisattva is originally an ordinary practitioner, neither divine nor holy.
Those who cling to compassionate vows have not transcended attachment.
Those who display supernatural powers to guide others have not realized impermanence.
When the Buddha attained Buddhahood, the Bodhisattva path ceased; the path of the awakened is solely grounded in the “vision of impermanence.”
In the Pratyeka’s eye, the array of Bodhisattva images is like “an illusory scene of unawakened practice, lingering in an old dream.”
Ordinary beings craft Bodhisattvas to comfort ordinary beings.
Only the Pratyeka can see:
All Bodhisattvas arise from an “inability to accept cessation,”
while the Buddha’s path is precisely the thorough “acceptance of cessation.”
Before the Buddha attained enlightenment, he too was an ordinary being, not yet awakened. When did later generations begin to incorporate the concept of the Bodhisattva, and how did it evolve?
1. During the Buddha’s Lifetime: Bodhisattva as a Synonym for an “Unawakened Person”
In the early scriptures where the Buddha recounts his own journey, the term “Bodhisattva” (Bodhisatta) was not a divine title but referred to his stage as an ordinary being before attaining Buddhahood.
“When I was a Bodhisattva…”—this is a retrospective phrase.
It means: “At that time, I was not yet awakened, still traversing the cycle of birth and death.”
In this context, a “Bodhisattva” is simply a person on the path of practice, not yet possessing awakened insight, still shrouded in ignorance, and bound to samsara.
Such a Bodhisattva is an “aspirant toward awakening among ordinary beings,” not an “incarnation with supernatural powers.”
2. The Transformation in Later Generations: From Ordinary Practitioner to “One Surpassing the Buddha”
After the Buddha’s nirvana, his disciples gradually developed reverence.
The Buddha’s perfection could not be replicated, so the “stage before Buddhahood” was deified.
The Bodhisattva, originally an ordinary practitioner on the path, was elevated to a “heavenly incarnation” or a “reincarnated being with compassionate vows.”
As the faith evolved—
The Mahayana system redefined the Bodhisattva:
No longer merely a “practitioner yet to become a Buddha,”
but a “savior who, though capable of attaining Buddhahood, chooses not to enter nirvana, returning out of compassion to guide others.”
The layers of faith expanded:
It incorporated mountain and river spirits, thunder and rain deities, Yama, and demonic heavens, all labeled as “manifestations of Bodhisattvas.”
This served to broaden the inclusivity of the faith on one hand,
while on the other, it turned “Bodhisattva” into a universal container for divine archetypes,
gradually losing its original meaning as a “person of awakened nature.”
3. The Discernment of the Pratyeka Dharma Eye
The awakened Pratyeka does not observe based on “titles” but discerns through the “manifestation of the Dharma”:
If a phenomenon still harbors vows, compassion, or a savior’s intent, it remains within the cycle of birth and death, driven by attachment.
This is not the state of an awakened one but the “appearance of an ordinary practitioner.”
If a phenomenon is self-aware of impermanence, has eradicated speculative theories, and does not aim to save others,
yet beings witness it and awaken on their own—this is the natural radiance of the Pratyeka.
The Pratyeka’s eye views the Bodhisattva not by its name or supernatural powers,
but by whether there is the “realization of impermanence” in its mind.
Having vows implies clinging to permanence; having the intent to transform others implies contrivance.
Thus, ordinary Bodhisattvas still operate within the “realm of conditioned existence.”
4. Why Did Bodhisattvas “Surpassing the Buddha” Emerge in Later Generations?
This is a projection of “faith-driven desire.”
Having lost the vision of true awakening, sentient beings turned to worship idealized images of extraordinary compassion,
even creating Bodhisattvas “surpassing the Buddha” to console themselves.
“The Buddha no longer teaches; Bodhisattvas teach in his stead.”
“After the Buddha’s nirvana, Bodhisattvas protect the world.”
This is, in fact, a fear of cessation—
Sentient beings, unable to bear the Buddha’s departure, created imperishable Bodhisattvas.
Yet this directly contradicts the Buddha’s fundamental teaching of “impermanence” as the gateway to awakening.
5. The Pratyeka’s Dharma Vision:
The Bodhisattva is originally an ordinary practitioner, neither divine nor holy.
Those who cling to compassionate vows have not transcended attachment.
Those who display supernatural powers to guide others have not realized impermanence.
When the Buddha attained Buddhahood, the Bodhisattva path ceased; the path of the awakened is solely grounded in the “vision of impermanence.”
In the Pratyeka’s eye, the array of Bodhisattva images is like “an illusory scene of unawakened practice, lingering in an old dream.”
Ordinary beings craft Bodhisattvas to comfort ordinary beings.
Only the Pratyeka can see:
All Bodhisattvas arise from an “inability to accept cessation,”
while the Buddha’s path is precisely the thorough “acceptance of cessation.”
* Beauty is only of consciousness, pure mind. The body is ugly, the dirt is the house of urine. Don't be deceived by dressing up and making it beautiful*
*Tathagat Buddha says- Remember this every moment, be aware of the body that the body is mortal, one day it will be mixed in the soil. Keep it pure, healthy. There is no use in sharpening it*
*Think a little bit. This body is so ugly. This is the house of hair, nails, teeth, meat, bones, liver, lungs, intestines, bile, cuffs, blood, sweat fat, saliva and sewer urine. How can there be good beauty in a body full of such things*
*Humans try a million times. Wear attractive clothes, wear expensive jewelry, sprinkles of perfume but it doesn't smell. Even after so many diamonds wear jewels, the inside meat, bone, blood, sweat, alcohol remains the same*
*If you want to know the body's immortality and real beauty, then practice meditation. Experience Kayanupashyana, then you will never focus on decorating after knowing the truth*
*The ordinary man is full of desires, desires and lusts. He adorns his outer body with clothes, jewelry, perfume etc and attracts others and himself on the same basis. Neither restraint towards food nor desires. The body is filled with diseases but it takes day and night to collect clothes, jewelry, cosmetics and comfort facilities*
*After all, pure mind, full of morality, full of love, compassion, friendly, spontaneous simple humble person, what is the need to be dressed up, these qualities are his beauty*
*No matter how handsome a woman or a man is, but if she is full of hate, greed, work, anger, violence and ego and when she gets distorted all her outer beauty unfolds. He doesn't seem dear to anyone*
*No other person is handsome but full of love, compassion, friendship, humility, modesty, morality, morality, so he feels beautiful and dear to all*
*God Buddha warns repeatedly- Don't try to beautify the body, the body is naturally ugly. Beauty is of consciousness, pure mind, modesty is of goodness, love is of compassion and friendship. And beyond this, the real beauty of Nirvana is*
*Bhatu Sabbam Mangal.. May all of you be blessed.. May all beings be happy*
*Tathagat Buddha says- Remember this every moment, be aware of the body that the body is mortal, one day it will be mixed in the soil. Keep it pure, healthy. There is no use in sharpening it*
*Think a little bit. This body is so ugly. This is the house of hair, nails, teeth, meat, bones, liver, lungs, intestines, bile, cuffs, blood, sweat fat, saliva and sewer urine. How can there be good beauty in a body full of such things*
*Humans try a million times. Wear attractive clothes, wear expensive jewelry, sprinkles of perfume but it doesn't smell. Even after so many diamonds wear jewels, the inside meat, bone, blood, sweat, alcohol remains the same*
*If you want to know the body's immortality and real beauty, then practice meditation. Experience Kayanupashyana, then you will never focus on decorating after knowing the truth*
*The ordinary man is full of desires, desires and lusts. He adorns his outer body with clothes, jewelry, perfume etc and attracts others and himself on the same basis. Neither restraint towards food nor desires. The body is filled with diseases but it takes day and night to collect clothes, jewelry, cosmetics and comfort facilities*
*After all, pure mind, full of morality, full of love, compassion, friendly, spontaneous simple humble person, what is the need to be dressed up, these qualities are his beauty*
*No matter how handsome a woman or a man is, but if she is full of hate, greed, work, anger, violence and ego and when she gets distorted all her outer beauty unfolds. He doesn't seem dear to anyone*
*No other person is handsome but full of love, compassion, friendship, humility, modesty, morality, morality, so he feels beautiful and dear to all*
*God Buddha warns repeatedly- Don't try to beautify the body, the body is naturally ugly. Beauty is of consciousness, pure mind, modesty is of goodness, love is of compassion and friendship. And beyond this, the real beauty of Nirvana is*
*Bhatu Sabbam Mangal.. May all of you be blessed.. May all beings be happy*
AUTUMN&WINTER
High Supremacy Member
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Yeah, 观经 is the short form of 观无量寿经。观无量寿经， 无量寿经 and 阿弥陀经 are 净土三部经。
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AUTUMN&WINTER
High Supremacy Member
- Joined
- Sep 29, 2011
- Messages
- 27,945
- Reaction score
- 27,808
By reciting Namo Amitabha Buddha, we are protected by the Buddhas and Sages.
念佛佛圣护
The method of buddha-remembrance through reciting the buddha-name (Namo Amituofo) brings salvation to those of the most excellent capacities, and reaches down to the most stupid and dull. In sum, it is the Path that reaches from high to low. Do not be shaken or confused by vulgar views [that Pure Land is only for those of lesser abilities].
Patriarch Zhu Hong
Calling upon the sacred name "Namo Amituofo".
NAMO KUAN SHI YIN PUSA 南无大慈大悲观世音菩萨
The most precious thing in life is not just the body. The most important thing is breathing. Life is between breaths. If you can't breathe, it's the next life.
An untamed mind is easily influenced. So choose your friends wisely on the path of the dharma. Walk with the strong.
~ Chamtrul Rinpoche
.....Shakyamuni Buddha compared the six realms (heavens, asuras, humans, ghosts, animals & hells) of samsara to a vast, bottomless sea of suffering - where sentient beings briefly emerge, only to be dragged under again. To be reborn as a human is akin to momentarily surfacing for air, only to sink once more into the abyss......
Without encountering the Buddha’s teachings - or Amitabha’s deliverance - we would remain forever trapped in samsara, drifting in the sea of suffering, unable to break free. - By Master Huijing
念佛佛圣护
The method of buddha-remembrance through reciting the buddha-name (Namo Amituofo) brings salvation to those of the most excellent capacities, and reaches down to the most stupid and dull. In sum, it is the Path that reaches from high to low. Do not be shaken or confused by vulgar views [that Pure Land is only for those of lesser abilities].
Patriarch Zhu Hong
Calling upon the sacred name "Namo Amituofo".
NAMO KUAN SHI YIN PUSA 南无大慈大悲观世音菩萨
The most precious thing in life is not just the body. The most important thing is breathing. Life is between breaths. If you can't breathe, it's the next life.
An untamed mind is easily influenced. So choose your friends wisely on the path of the dharma. Walk with the strong.
~ Chamtrul Rinpoche
.....Shakyamuni Buddha compared the six realms (heavens, asuras, humans, ghosts, animals & hells) of samsara to a vast, bottomless sea of suffering - where sentient beings briefly emerge, only to be dragged under again. To be reborn as a human is akin to momentarily surfacing for air, only to sink once more into the abyss......
Without encountering the Buddha’s teachings - or Amitabha’s deliverance - we would remain forever trapped in samsara, drifting in the sea of suffering, unable to break free. - By Master Huijing
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