These are the key points: how to chant Buddha's name effectively and how to practice effectively. They have the same theoretical basis, and that to chant Buddha's name properly and improve Dharma effectively. These are the key points. In the process of chanting Buddha's name, you must have a very profound and complete understanding of the principles of Buddhism. This is the method.
In this case, if you use any method to supplement many Buddhist theories, your mind will be completely opened and you will not be obsessed with one form of appearance. Then, when you practice at any time, you will have deep Buddhist concepts to prove it. Then the merit will be infinitely increased by infinitely twice.
In this process, with diligence and long-term cultivation, this is a method of effective chanting Buddha's name. On this basis, we can also analyze it from another perspective. To add diligence in the Pure Land Method, faith, vows and actions can be combined with faith, vows and actions of the Pure Land Method. If you have faith, vows and actions, you will be in accordance with the Dharma, correct faith, correct vows and correct diligence will be in accordance with the Dharma.
As long as you persist, you will be diligent. This is the Pure Land method. If you expand it and put it into the entire Buddhist practice method, its principle is the first one is faith, faith, faith, faith. In the Great Wisdom Theory, it says that faith can enter, wisdom can be saved, faith can enter, and faith can be entered. Only when you believe can you get started, and only when you have convenient and wisdom methods can you pass it over and surpass this meaning. If you believe, you can enter, and wisdom can you save it.
The Great Blessing Huayan Sutra also says that faith is the mother of the Tao’s merits and will nourish all good roots.Faith is the mother of merits in the Tao, and it nourishes all good roots. If you lose faith, you will not correspond to him. Moreover, this faith must be true, not superstitious, not in the midst of ignorance, but a kind of true faith, faith, faith is one.
The second is precepts. Buddhist practice, based on precepts, the three non-leakage studies of precepts, concentration and wisdom. The overall merit of this Buddhism is fully reflected in the overall sense of precepts, concentration and wisdom. Then, based on precepts, and based on precepts, the Shurangama Sutra says that no precepts are designated as evil concentration, and no precepts refers to wisdom is crazy wisdom. Contemplation is generated by precepts, and wisdom is generated by concentration. Therefore, precepts are the foundation of all practices and are also a basis for persistence for the growth of merits. Therefore, precepts are also very important.
The third is renunciation. renunciation means being disgusted from the world and seeking to escape. Don’t talk about others first. Then, being disgusted from the world and seeking to escape. This mind comes from your understanding of different pains in the six realms, which triggers a kind of disgusted from the sufferings of the six realms. In this way, it is a kind of renunciation. renunciation is a driving force for practice. In fact, this is also a kind of Hinayana Buddhism, Hinayana Buddhism, and a symbol, and the foundation of Mahayana Buddhism.
The fourth is Bodhicitta. Bodhicitta means that in order for all sentient beings to be happy, I will study the Tao myself diligently, and I will become a Buddha myself. I want all sentient beings to become Buddhas, but I cannot do it without ability. What should I do?I want to become a Buddha. The purpose of my becoming a Buddha is to allow all sentient beings to become Buddhas. This is a kind of bodhicitta. Driven by this bodhicitta, if you practice all good deeds, it is the seeds of Mahayana Buddhism. This bodhicitta can also be said to be the correct cause of becoming a Buddha, the correct cause of becoming a Buddha, and the Buddha's fruit is equivalent to the perfection of bodhicitta. If the perfection of bodhicitta is equivalent to becoming a Buddha.
Therefore, the great monks and great masters said that Bodhicitta is the right cause for the Buddhahood. The meaning of Bodhicitta is to save all sentient beings and to ultimately get rid of suffering and happiness. It is equivalent to saying that in order to benefit all sentient beings, I want to become a Buddha. Why? If I don’t become a Buddha, I can’t make others become a Buddha? When the disciple I saved has saved to the second stage of Bodhisattva, I am still the first stage. If something happens, I have to be a Buddha, so that I can become a Buddha step by step. If I am in the eighth stage, my disciple has saved to the eighth stage, and it has not finished yet, I have to save to the ninth stage. What should I do? I am in the eighth stage, and it is impossible to save him to the ninth stage. Is it impossible? This question is that Buddha can be perfect, so there is a way to achieve the goal. Therefore, Bodhicitta.
Next, right view of emptiness, right view of emptiness, right view, right view and right view of emptiness. Didn’t we just talk about right view in the Eightfold Path? Right view and right view are different. This right view is the correct Buddhist concept, the correct method of practice and the correct intention and purpose. This right view is the right view. Then right view is mainly reflected in emptiness. Without emptiness, there will be no Buddhist liberation. Without emptiness, there will be no Buddha. Emptiness is the most important difference between Buddhism and all other heretics. Can you know this? Therefore, the emptiness of all things mentioned in Buddhism is called emptiness of all dharmas. It belongs to the Prajna Sutra. The emptiness of all sentient beings is the Tathagatagarbha nature, which is the possibility that all sentient beings can become Buddhas. Therefore, emptiness is the most important boundary between Buddhism and all other heretics. If there is no emptiness, how you practice is no different from other heretics. Other heretics can ascend to heaven through practice and have great blessings. This is how it is.
So just now, it is the guidance of principle. Faith, right view, renunciation, and right view of emptiness are the principles of the entire Mahayana Buddhism. If you integrate these things, then integrate these things together. Whether you recite the Buddha's name, release animals, recite scriptures, meditation, etc., you will benefit from anything you do. What you ask is how to recite the Buddha's name to be effective and how to recite the Buddha's name to be effective. Reciting the Buddha's name is just a method of practice. Then it involves a lot of things that cause and conditional promotion. That's it.Do we have to do morning and evening classes? From the perspective of diligence, it is very necessary for us to stick to our morning and evening classes. Morning and evening classes are also a convenience for maintaining the jungle. What is maintaining the jungle? The jungle means a temple. If it is a temple, it does not take morning and evening classes, then this temple is no different from the world. To a large extent, the temple insists on taking morning and evening classes every day in order to maintain the life of the temple and to maintain the existence and development of the temple. This is a form, and it is also a method of practice. At the same time, it will produce great merits in this process. As a layperson, it will be very good if he does it according to the morning and evening classes in the temple where he became a monk. On the one hand, it will produce a lot of merits.
On the other hand, if you are familiar with the morning and evening classes in this temple, if you have the conditions, you go to the temple to help, invite merits, and hold Dharma meetings. As the temple holds morning and evening classes, there will be a kind of joy of Dharma, the merits and joy of practice together. Another thing is, if our schedule is the same as the time for morning and evening classes in the temple, everyone's field energy resonates with it. It can also be said that if you put the same content at the same time, he will produce the merits of practice together. This is a goal that is difficult to achieve when practicing alone and practice alone. At home, if we cannot be in line with the morning and evening classes in the temple, we can also arrange our own morning and evening classes by ourselves. If there is no morning and evening classes at home, we are afraid of slowly slack off. Morning and evening classes are originally a way of practice, and we must understand correctly. Evening class is not the whole of practice. It is a convenience of practice and a skill that promotes our diligence. In addition to morning and evening classes, we must also diligently chant Buddha's name, diligently practice all dharmas, all good deeds, release animals, print sutras, etc., all of which need to be done. And I said that this is the time when you are in the seat. During morning and evening classes, it is a kind of practice under the seat. The practice under the seat must maintain emptiness and unchanging bodhicitta. This is the unchanging bodhicitta that means your mentality remains unchanged. It is more profound. However, if some people really cannot take morning and evening classes, they have their own practice methods. For example, if they are willing to meditate at night and cannot get up in the morning, it is also a kind of practice. Morning and evening classes are also one of the methods, not the only way to practice. This means that if you have your own practice method, it is OK.