Jingzong embodies the Dharma Realm civilization of truth, goodness, beauty and wisdom, and entrusts the ultimate life care of all sentient beings, so that all sentient beings can achieve great peace and happiness in the face of all horrors. The Pure Sect civilization has been spread to countless lands in the Dharma Realm in various forms over the course of countless kalpas. Some Buddhas and Bodhisattvas in the Land of Ultimate Bliss have preached in various capacities in other lands; , to accept and display the spirit of Jingzong; or the literati and philosophers who believe in Jingzong wrote poems and poems that contained the cultural factors of Jingzong. In various ways, Pure Land culture has spread throughout all strata of society. It can be said that all sentient beings have the prototype of Pure Sect culture in their hearts.
The righteousness and solemnity of the Western Paradise are all present in our thoughts. As time passes to the beginning of the 21st century, the ancient Buddhist teachings of Pure Buddhism still have strong vitality in the modern society based on market economy and science and technology. Amitabha Buddha feels compassion for all sentient beings, especially for us in the fire house of Saha. We, the prodigal son, were suffering from the eight kinds of sufferings. Suddenly our good roots were revealed. We had faith and vows to uphold our reputation. We called out for Amitabha's help and stepped towards our hometown of bliss. This is such a touching and rare moment!
Pure Buddhism cultural concepts and practices can not only satisfy the ultimate concerns of modern people, but also cure the negative effects caused by modern civilization. We will briefly discuss this from four aspects: 1. The timing of the practice of chanting Buddha’s name is in line with modern society. 2. Jingzong culture and ecological environment. 3. Jingzong culture and world peace. 4. Jingzong culture and my country’s moral reconstruction. It is described as follows:
1. The timing of chanting the Buddha’s name is in line with modern society
The importance of propagating the Dharma and benefiting living beings lies in the characteristics of the age of wisdom and the basic conditions of living beings, prescribing medicine according to illness, and teaching students according to their aptitude. The fate of the Jingzong Buddhist chanting method in modern society is a major issue of concern to people inside and outside the sect. Judging from comprehensive factors such as the suspense of Buddhist scriptures, the characteristics of modern society, and the root causes of all sentient beings who have fallen behind the Dharma, the Jingzong Buddhist chanting method will play the main role of abbot and Buddhist banner in modern and future societies. There are three reasons for this:
First, the Buddha’s suspense of Buddhist dharma highlights the wonderful effect of Jingzong’s method of chanting Buddha’s name. Mahayana scriptures divide the Buddhist dharma into three stages, namely the true dharma, the image dharma and the final dharma. Each period of luck has its own characteristics. After a thousand years of the true Dharma, the precepts will be firm; if the image of the Dharma lasts for a thousand years, the meditation will be firm; and if the Dharma lasts for ten thousand years, one can survive life and death only by reciting the name of the Buddha. These suspense notes, which are based on the correspondence between the teachings and the abilities of all living beings, are like the torch of wisdom that burns through the darkness in the night, benefiting all living beings with true and skillful guidance, and also injecting strong vitality into the prosperity of the Pure Sect.
Among the first people in our country who were inspired by the Mo Dharma thought and exclusively advocated the Jingzong method were Tan Luan of the Northern Wei Dynasty and Dao Chuo and Shan Dao of the Tang Dynasty. Master Daochuo divided the Buddha's teachings into two gates: the Holy Path and the Pure Land. From the perspective of the teachings of the time, we believe that the holy time is far away, and now we have entered the final state. At this time, all living beings have poor basic skills, and the holy way is difficult to cultivate and realize. We strongly advocate that we should give up the holy way at this time (relying on our own efforts to eliminate confusion and realize the truth). ), specializes in returning to the Pure Land Gate (relying on the power of Buddha to guide people into rebirth). The person who continued this idea was his disciple Master Shandao. Master Shandao is the master of the theory of "other power's original wish" in the history of Pure Buddhism in my country. Master Shandao believes that the Pure Land Dharma is a convenient method specially designed for sentient beings in the end of the Dharma. It is an easy path that transcends the three realms and achieves Buddhahood. Without this method, it is difficult for all living beings to escape from the dangerous path of life and death.
Since then, the founders of Jingzong in the Song, Yuan, Ming and Qing dynasties, such as Master Yongming, Master Lianchi, Master Ouyi, Master Chewu, Master Yinguang, etc., all admired the thoughts of Mo Dharma and the principles of Yi Xing Punishing the teachings and advocating the Pure Land method has quite a surging effect. Today, the globalization trend of Buddhism is increasing day by day, and the mainstream signs of Pure Buddhism are becoming increasingly obvious. There are numerous Jingzong chanting groups in China, Singapore, Malaysia and other Southeast Asian countries, as well as in European and American countries. Amitabha's name is resounding throughout the world, and the Sanskrit sound of his name is like nectar nourishing the barren souls of modern living beings. There are many auspicious signs of the death of those who chant the Buddha's name, etc. These situations fully prove the special effect of Jingzong's method of chanting Buddha's name in helping all sentient beings during the autumn season of the Dharma.
Secondly, the characteristics of modern society are coupled with the simple and direct characteristics of Pure Buddhism, showing the contemporary and modern nature of Pure Buddhism. As we all know, the backbone of modern society is technology and market economy. The power caused by science and technology is transforming nature with each passing day. An artificial virtual world created by high technology stands out in front of modern people. The explosion of knowledge and information (bits) forces modern people to accelerate the mastery of various modern knowledge and skills to use them. Adapt to (or participate in transforming) the external world. The rapidly multiplying number of televisions, telephones, and mobile phones around the world, as well as computer networks that are about to enter every home, have connected the earth into one (global village). Information from all over the world can be quickly spread around the world through modern media, and the operations of the modern economy (finance, foreign trade, multinational companies, automation, etc.) are also completed by information networks. Whether modern people are willing or not, they have no choice but to live in a sea of ??information.
The global wave of market economy has molded (or strengthened) modern people's efficient and pragmatic way of thinking, and their value evaluation standards are more inclined to utilitarianism and enjoyment in this world. Coupled with the increase in population and the scarcity of resources, modern people's competition for survival has become increasingly fierce. All these situations make it difficult for the promotion of Buddhism in modern society. A small number of modern people who have good roots in Buddhism are determined to practice Buddhism, but they are faced with the confusion of not knowing how to start. Modern people's craze for travel and leisure has led to the comprehensive extension of the road network to the gates of famous mountains and ancient temples. The pure Taoist temple (Alanruo) is not easy to come by in contemporary society.
The simple and peaceful Taoist mind of the ancients has gradually become an elusive dream for modern people who are surrounded by so much information. Therefore, it is indeed a serious challenge to practice (and achieve) the Buddhist Dharma that enables one to escape from birth and death in the contemporary era. Therefore, ancient Buddhism should undergo a modern transformation, and the characteristics of Pure Buddhism contain the opportunity for this modern transformation.
The concept and practice method of Pure Land Buddha Recitation are the most suitable for modern society. Modern people's lives are fast-paced and competitive, and they have no time to devote to practicing Buddhism. The practice of chanting the Buddha's name is the best opportunity for these people. If you don’t have much time, just do ten recitations every day (during a cup of coffee). There are various ways to recite the Buddha's name, which are flexible and can be recited while walking, standing, sitting or lying down, without being hindered by various environments. Modern people like convenience, so-called "fast food" consumption.
The practice of chanting Buddha's name has the characteristics of "fast food". When you are faced with a difficult problem and feel panicked, just recite a few words of the Buddha's name to stabilize your emotions and deal with it rationally (Wisdom of Light Buddha); when your desire is burning with heat and anger, chant the name of the Buddha sincerely, and you will feel refreshed and refreshed. (Buddha of Pure Light); when you encounter adverse circumstances and anger is about to arise, just recite a few words of the Buddha's name, and your anger will be calmed down, and your compassionate eyes will be turned toward you (Buddha of Joyful Light); or when you are about to die, after listening to the Dharma of Faith Buddha, Recite the name of Amitabha Buddha sincerely, ten times or even once, and you will be guided by Amitabha Buddha's compassionate wishes, be reborn in that land, and quickly become a Buddha. The method of reciting Buddha's name and rebirth is actually a "fast-food" practice of Buddhism, which is in line with the cultural consumption psychology of modern people. They live in the world and learn the Tao, and they can emerge from the mud without being stained.
Pure Buddhism embodies the unique spirit of freedom and openness of Mahayana Buddhism, which is especially suitable for the practice of lay believers. That is to say, to work in Buddhism after being tired in the world, and to turn the secular world into a Taoist place depends on the penetration of reciting the Buddha's name into daily life. By chanting Buddha's name in our daily life, and by chanting Buddha's name in our daily lives, we can achieve a happy and fulfilling life. In the Avatamsaka Sutra, among the fifty-three virtuous disciples of the Good Wealth Boy, there are many home practitioners who are scattered among all walks of life and all strata of society. The laws of the world do not hinder the Buddha's teachings. The language of governing the world and the undertakings of supporting students are not inconsistent with the reality. The first good teacher that Shancai Boy visited was Bhikkhu Deyun, who specialized in the Samadhi of Chanting Buddha. The fifty-third good teacher, Samantabhadra Bodhisattva, guided him back to the Land of Ultimate Bliss with the Ten Great Vows, and he deduced that the fifty-fourth good teacher he visited was The great virtuous teacher is Amitabha Buddha. It can be seen that the fifty-three ginseng of the good and wealthy boy is the method of rebirth from beginning to end by chanting the name of the Buddha. The open and simple nature of the Pure Land Buddha Recitation method is consistent with the characteristics of modern society.
Thirdly, the evil world of the five turbidities cannot be saved without the Dharma of reciting the Buddha’s name. Modern science and technology and material civilization are developing rapidly, but the humanistic environment and the moral character of modern people are getting worse day by day. The Buddha once remembered: "After my death, the scriptures gradually disappeared, the people flattered people, and returned to evil. The five burnings and five pains are still the same as before. It will be a drama after a long time, and it cannot be fully explained." ("Buddha Said Infinite") "Shou Jing") This French passage is actually a true portrayal of today's society. In this era when the five turbid emotions are becoming more and more intense, modern sentient beings desire life and death and achieve Buddhahood, and they will be unable to achieve anything if they abandon the transcendent Dharma of the Pure Sect and the power of the Buddha's vows. We are in the turmoil of calamity (when all kinds of turbid dharma gather). We are determined to be restricted by the environment of the times and are forced to suffer from many sufferings. Living in such a turbulent calamity, only by relying on the power of Buddha to lead karma across the three realms can we escape from life and death.
If you are in turbid views (body view, side view, view-taking view, precept-taking view, and various wrong views), you will definitely be entangled in deviant knowledge and views, and be confused by evil teachers and heretics. At a time when wrong views are on the rise, only the Dharma of reciting the Buddha's name, which is straightforward and does not tolerate any opinions, can save life and death. Being in the turbid state of afflictions (greed, anger, stupidity, pride, and doubt), one is determined to be addicted to greed and swallowed up by bad karma. At this time when defilements are raging, only by reciting the name of the Buddha without taking or giving up, that is, the ordinary mind is the conduct of the Buddha's mind, can we be liberated. Living in the turbidity of all living beings (seeing the gross and harmful physical and mental effects of thoughts, annoyances, and feelings), one decides to settle for stinking and filth without being able to see through it, and is willing to be inferior and weak without being able to fly forward. In this miserable and deplorable state of mind, only by abandoning saha and rejoicing in the pursuit of bliss can we escape from life and death. In a turbid life (both cause and effect are bad, life is short), decisions are swallowed up by impermanence, stones, fire, lightning, and unprepared. During the period of human life and breathing, only the Pure Sect can save life and death without wasting time and effort, without working hard, by believing in the wonderful Dharma of reciting the Buddha's name ten times or even once, and by sensing the power of the Buddha.
We understand deeply that in this evil world of five turbidities, it is difficult to escape from life and death through self-cultivation, so we are willing to die and steal our hearts, cherishing the main path of reciting the Buddha's name and seeking rebirth in the Pure Land. Just as Master Ou Yi said: "Only by faith and vows to solemnly chant the name Amitabha, turn the turbidity of kalpas into a pure sea, turn the turbidity of sight into immeasurable light, turn the turbidity of worries into everlasting light of tranquility, turn the turbidity of all living beings into lotus flowers, and turn their lives The turbidity means infinite life. Therefore, the name Amitabha is the Anuttara Samyak Sambodhi Dharma that Master Sakyamuni obtained in the evil world of five turbidities." ("Essays on Amitabha") Master Ou Yi flows from the Great Light Store. His sincere words have shocked the past and the present. We should remember them deeply and revere them sincerely, so as to live up to the supreme compassion of the two world-honored Buddhas Sakyamita and the diligent encouragement of the ancestors of all generations.
2. Jingzong and the ecological environment
While global modernization brings high material and high consumption, ecological imbalance and environmental pollution also follow. Such as: misty smog in the sky, sharp decline and extinction of natural creatures, desertification caused by massive deforestation, holes in the ozone layer in the South and North Pole, global greenhouse effect, and nuclear radiation pollution, etc. These consequences of industrialization are unforeseen by short-sighted mankind, and the seriousness of these problems has attracted great attention from far-sighted people around the world.
Some scientists predict that if humans continue to destroy the ecological environment at the current rate, the earth will become uninhabitable for humans in the near future (some countries are already exploring the possibility of interstellar immigration). In this way, a serious modern problem is placed in front of us: We only have one earth, how can we exist in harmony with the earth?
The crux of the deteriorating ecological environment lies in human beings' increasingly expanding material desires and egocentrism. To effectively resolve the ecological and environmental crisis, we must start by eradicating the root cause of human egotism and greed. In this regard, the cultural concepts of Pure Buddhism can provide useful enlightenment to modern people. There are three outlines here: (1) Be compassionate and non-killing, and treat life kindly; (2) Follow the right and non-duality, and the pure heart will lead to pure land; (3) Advocate thrift and restrain luxury, and resolve greed. The breakdown is as follows:
(1) Be compassionate and do not kill, and treat life kindly
The Pure Sect culture treats all living beings in the six realms (gods, humans, asuras, animals, etc.) equally with great compassion. Hungry ghosts, hell), regard all living beings as father and mother, and always think about and enjoy them to avoid suffering. Therefore, all living beings on land, water, and space are not allowed to eat meat. Eating meat cuts off the seeds of great compassion. The most important thing in the world is life, and the worst thing in the world is killing. Humans and animals are of the same flesh and blood, and have the same Tathagata nature and virtue. Those who are fortunate enough to be human (people are benevolent) should show pity to birds and beasts, not only not killing them, but even sacrificing their lives to protect them. When the Buddha was practicing the path of Bodhisattva, he cut meat to feed eagles and threw himself into feeding tigers. Buddhism was introduced to China, and its teachings of loving-kindness, abstaining from killing and releasing animals, were coupled with the cultural concepts of Confucianism and Taoism, and were widely practiced in China. However, as the Holy Spirit passed away, the current situation changed. The good practice of abstaining from killing and releasing animals gradually faded away. The number of people who hunted, fished and hunted animals increased day by day. Wild and rare animals were left on the table for people to feast on.
The extensive use of pesticides and insecticides in crop cultivation has also caused the extinction of many insects and birds. Its cruelty is actually contrary to the common kindness of human nature. Insightful people in the West are also deeply reflecting on the fact that the use of chemical agents to kill various insects in large quantities since industrialization is unwise or even immoral. They believe that even when we have to fight against insects, we still need to respect them. Relying on weapons like pesticides to eliminate insects is evidence of our lack of knowledge and ability to control natural processes, and therefore the futility of using violence.
The confrontation and mutual destruction between humans and creatures in contemporary society has fallen into a deep vicious cycle, and its negative consequences will inevitably return to humans. The pesticides sprayed were eaten by people again, so gastrointestinal cancers increased dramatically. Greedy eating of meat makes cardiovascular disease the killer of mankind. Even the epidemics of SARS and AIDS in recent years may be God's corresponding reward for human cruelty. If human beings want to get rid of the vicious circle of resentment and retribution, they should embrace the Pure Sect's great kindness and compassion, be compassionate and not kill, and treat life kindly. Maintaining the diversity and coordination of the earth's biodiversity, allowing each species to find its proper place, and coexistence and complementarity are the basis for humankind's good fortune and happiness.
(2) If you rely on the right and non-dual, the pure mind will lead to the pure land.
Jingzong culture shows that the dependent retribution (environment) changes with the positive retribution (physical and mental karma). If the mind is pure, the Buddha Land will be pure, and the ten dharma realms will be solemn and solemn, appearing only in the mind. There are countless multi-dimensional spaces in the Dharma Realm, and they coexist everywhere without interfering with each other. We can only see the space corresponding to our own karma. The gorgeous heaven, the pure Buddha land, or the miserable and dark hell realm do not correspond to our karma, so we do not see it.
There are many references in Jingzong classics to the isomorphic correspondence between the nature of mind and the external world. Earth, water, fire, and wind are the four major elements that make up the material world. Depending on the purity of good and evil mental karma, earth, water, fire, and wind will have corresponding manifestations. (1) The earth element does not change and depends on the conditions. If you follow the conditions of pure mind and good deeds, the earth will be as flat as the palm of your hand and vast; if it depends on the miscellaneous actions of the mind, it will become hills, thorns and gravels; (2) The water element does not change and will follow the conditions. If the conditions of pure mind and good karma are met, then the water will be bright, the bath will be pure, and the sound will be heard; if the conditions of the tainted mind are miscellaneous karma, then hail, dew, frost, snow, streams, ravines, and even floods will flood; (3) The fire element will not change and will follow the conditions. If the fate of a pure mind and good deeds comes, the light will always flourish, without the need for the sun and moon; if the fate of a polluted mind is miscellaneous, then the sun and the moon will be day and night, and the smoke of the forest will appear; (4) The wind will not change and follow the fate, and follow the fate of a pure heart and good deeds. Then the breeze is clear and clear, blowing the leaves and bells, producing subtle sounds, mournful, bright and elegant; as the mind is mixed with miscellaneous karma, the spring and summer are hot, the autumn is low and the winter is cold, the mountains are turned upside down, and the sand and rocks fly. In short, the various external landscapes composed of earth, water, fire and wind all follow the minds of sentient beings and should be understood and discovered according to karma. According to the non-duality of righteousness, the living environment (depending on karma) corresponds isomorphically to the three karma of our speech, mind and mind (righteous karma). Because of excessive evil talk, thorns will grow on the ground; because of flattery and deceit, the ground will be uneven; because of excessive greed, floods and droughts will not be regulated, and gravel will grow on the ground (desertification). Because of purity, equality and compassion, there will be no thorns on the ground, only green and soft grass will grow, and the leaves will be luxuriant and the fruits will be abundant, and the flowers will be collected and decorated. There will be ponds everywhere, covered with variegated flowers, gardens will be fragrant, and there will be beautiful birds. Xiangji.
The basic principle of non-duality enlightens us: the quality of the ecological environment is directly proportional to our character, morality and karma. If the heart is pure, the earth will be pure; if the heart is dirty, the earth will be dirty. To improve the ecological environment, we should first improve our spiritual environment. For a long time, we have been driven by the desire for profit and have many wrong ideas about humans and nature, humans and creatures, such as anthropocentrism, hedonism, etc. This triggers a series of violent behaviors against natural creatures, seriously destroying the inner balance between humans and the ecological environment, and swallowing the bitter fruits of bad karma. Now is the time for us to calm down, humbly accept the essence of Jingzong culture, and rebuild the harmonious relationship between man and nature.
(3) Advocate frugality, restrain luxury, and resolve greed
Jingzong culture focuses on the value of transcendence. From this, observing the living conditions of this world, it naturally focuses on the purification of body and mind in life. , does not advocate efficiency first, downplays the greed for material life, advocates simple material consumption to obtain the necessary survival of life, but pays more attention to the liberation of the spirit and soul, observes the precepts and chants the Buddha, perfects moral personality, and handles life and death when born. event. Under the premise of this life value goal, material sensory enjoyment can also be reasonably and legally adjusted.
The ancient sages and sages all advocated frugality and avoided extravagance. Examining all the entrepreneurship kings at home and abroad in ancient and modern times, they all prospered by being frugal, such as Yao, Yu Shun, Taizong of the Tang Dynasty, etc.; those who lost their country and lost their lives all perished by luxury, such as Jie of Xia, Zhou of Shang, etc. Therefore, if you practice frugality, your health will be safe; if you practice extravagance, your health will be in danger. In modern times, we should promote a lifestyle that advocates frugality and restrains luxury to maintain human well-being.
A simple concept of consumption can, on the one hand, alleviate the strong pressure and tension of survival and suppress the evil driven by greed; on the other hand, it can maintain a harmonious relationship with nature through the moderate use of natural resources* **Relationship. On the contrary, those who adhere to high consumption concepts are prone to wantonly plundering and squandering natural resources. If local resources are limited, it will easily lead to ambitions for outward expansion and militarism, leading to bloody wars. It can be seen that the simple concept of consumption seems to lack the modern awareness of "market efficiency" (the so-called consumption promotes production), but it is a necessary condition for human peace and happiness.
Under the guidance of this concept, human beings can rationally use certain renewable resources in nature, such as wood, water conservancy, plants, fruits and vegetables, etc., for their own basic survival, while for non-renewable resources, such as coal, oil , metals, etc., can only be used in appropriate amounts as a last resort, and must be used with great care. Excessive squandering is a waste of natural resources. The plundering of the natural world will eventually lead to corresponding disasters, such as direct retribution such as earthquakes, floods, tsunamis, droughts, desertification, acid rain, etc., while the hidden root causes and chain reactions will also be more and more serious. Therefore, only by downplaying greed, following nature, and protecting and respecting the ecological environment can we achieve happiness and good fortune.
In short, Jingzong’s injunction to be compassionate and not to kill not only makes society peaceful, but also effectively maintains the complete order and benign interaction of the biological chain. The concept of righteousness and non-duality derives from the equal compassion for the ruthless world. Its modest behavior of cherishing flowers and plants, not cutting down trees lightly, and not digging for underground mineral deposits can also effectively maintain the cleanliness and pleasantness of the ecological environment. A lifestyle that advocates frugality and restrains luxury can preserve the earth's resources for a longer period of time, relieve the pressure of survival, improve the quality of life, and reveal spiritual wisdom. Jingzong has many ecological and environmental ethics. The three points briefly mentioned above are no more than a symptomatic remedy for the imbalance of the modern ecological environment and a wonderful elixir of rejuvenation.
Through the ecological environment crisis in modern society, we can also measure the increasingly sinister mentality of mankind. If we want to have a pure earth, we must first eliminate the three poisons of greed, hatred, and ignorance in human beings. Psychological environmental protection and external environmental protection should be carried out simultaneously to improve the ecological environment crisis. Otherwise, all good expectations will eventually come to nothing.
3. Pure Buddhism and World Peace
Peace is the prerequisite for human happiness and survival. However, since the beginning of mankind, people on earth have been living in the shadow and fear of war. In just over a hundred years of the 20th century, hundreds of wars, large and small, occurred all over the world. With the development of science and technology, modern weapons are becoming more and more lethal. The number of nuclear warheads around the world has increased dramatically, and their total explosive energy is equivalent to thousands of times the combined energy of bombs used in World War II. According to relevant experimental measurements, as long as 1,000 nuclear bombs are dropped, an explosion of 100 million equivalents can be produced, causing a terrible nuclear winter and eventually destroying mankind on this earth. In addition, modern biological, chemical, laser and other weapons are more destructive and lethal than nuclear warheads. If World War III breaks out, humanity on Earth may be in danger of extinction.
The nuclear age severely places the choice between survival and destruction before mankind. Despite their worries, people of insight are calling for world peace and providing various plans to avoid nuclear disasters. Einstein once said: "Atomic fission has changed everything in the world, but it has not changed the way human beings think. Therefore, mankind is heading towards an unprecedented disaster." This scientist who unveiled the prelude to the atomic age (his mass-energy interconversion formula E =mc2, which provided the theoretical basis for atomic fission, and once wrote to President Roosevelt suggesting the creation of an atomic bomb). It must have been very painful to say such words.
To resolve the disaster of nuclear war, it is necessary to change the way of thinking of mankind, and remove it from the quagmire of greed, plunder, hatred, and self-centeredness. In this regard, Pure Sect culture It can be regarded as a bitter medicine.
The Buddha understood that Saha beings, driven by greed, hatred and delusion, would commit all kinds of sins. "The strong will overwhelm the weak and turn around to defeat thieves. They will kill and devour each other one after another. They will not know how to practice good and will be evil and rebellious." . After being punished, the gods will remember it, and the offender will not be forgiven." ("The Sutra of Infinite Life")
The living beings in this world bully the weak, prey on the weak, and harm each other unjustly. Snakes can swallow frogs, and frogs can eat earthworms, causing harm to lives and causing widespread evil. If stupid sentient beings sow evil causes, they will naturally have difficulty escaping suffering.
Those who feel the retribution of resentment during their lifetime will end up falling into the three lower realms (animals, hungry ghosts, and hells), where they will be tossed around for countless tribulations, with no escape. Seeing this, the World-Honored One proclaimed the Buddha's Dharma with endless compassion, hoping to free all living beings from suffering and achieve happiness. He taught us to treat others with compassion, equality, and fairness, and to resolve the misfortune of this world with humility and forbearance. All living beings are one, and there is no difference between self and others. To benefit others is to benefit oneself. Killing others is a suicide. Therefore, we should understand the causes and be careful about the consequences, avoid evil and practice good deeds. If we do this, we will surely achieve good results and the world will be at peace.
Just as the Buddha said: "Wherever the Buddha travels, the country, towns and hills gather together, and there is no enlightenment. The world is harmonious, and the sun and moon are clear. When wind and rain come in due time, disasters will not be severe. The country is prosperous and the people are safe. , war is useless. Advocate virtue and benevolence, and practice courtesy." ("Buddha's Sutra of Infinite Life")
It can be seen that the cultural concept of Jingzong is greatly conducive to the creation of world peace and is closely related to our country's Confucianism. The idea of ??"harmony is precious" has the wonderful effect of singing the same song with different tunes. Today, as the Cold War pattern is broken and the world becomes multi-polar, the spiritual qualities of compassion, tolerance, and tolerance embodied in Buddhism have a great impact on world peace and alleviating national conflicts. The concept of equality in the Pure Sect is a powerful antidote to a social organism that is increasingly infiltrated by evil powers.
4. Jingzong culture and the reconstruction of morality in my country
Morality is a necessary prerequisite for human survival and development, and it is also the cornerstone of an individual's success. Morality contains a dual value structure. Tao is the ultimate value system. It is invisible and formless, but it fills the world and is embedded in people's hearts. It is the source of all behavioral values. Virtue is an instrumental value system and is the manifestation of Tao at the behavioral level. Tao and virtue are the relationship between body and function, reason and matter. It can be known that the word "virtue" contains the ultimate concern of human beings and the practice of reality. Throughout the history of Chinese and foreign cultural development, we can see that the level of morality is directly proportional to the quality of civilization in that society. Since ancient times, our country has always respected Tao and built its country on morality. The Chinese people who have been infiltrated by Confucian culture are sincere and upright, give generously to others, understand the cause and be cautious of the consequences, and be cautious and self-disciplined. Traditional Chinese society has relied on this to function well for thousands of years. In modern times, there has been an unprecedented moral disorder in our society (I will not go into details about the unethical behaviors we have heard, witnessed and recorded in the media).
There are many reasons for the decline of morality in our country, the most fundamental of which is that many people do not believe in cause and effect, or even laugh at cause and effect, thinking that honesty is foolishness and doing evil means being capable. Dominated by this mentality, some people will slip into the evil path of unscrupulous and reckless behavior. Even if there is a legal prohibition, they will take risks. Coupled with the fierce greed driven by the market economy, it has even destroyed the already fragile moral dam. There are more and more people who have lost the eight virtues of filial piety, loyalty, trustworthiness, propriety, justice, honesty and shame (commonly known as losing eight characters), and the reality of moral vacuum is shocking. Whether or not contemporary Chinese moral culture can be rebuilt is not only related to the development of my country's market economy and modernization, but also related to the survival of our ancient civilization.
In view of the corruption of Chinese people’s moral mentality and the inversion of values, we must first advocate the idea of ??karma for good and evil. The law of good and evil cause and effect is the basic theory used by Confucian and Buddhist saints to explain all relationships in the world. Good causes must produce good effects, which are called good causes and good effects; evil causes must produce bad effects, which are called evil causes and evil effects. The Buddha said: "All the people in the world are like squirming, and they want to do evil. They are all like this... They don't know how to do good, and they are evil and rebellious... Therefore, there are poverty, beggars, loneliness, deafness, blindness and dumbness, ignorance and evil. There are those who are arrogant and wealthy, and there are those who are talented and wise, all of whom are the result of being kind and filial in their past lives and practicing good deeds." ("The Sutra of Infinite Life")
This means that in this world. , the karma and retribution of the five realms of heaven, humans, animals, hungry ghosts, and hell, the complex pattern of mutual influence between seeds and reality, cause and effect depend on each other, and there is no difference. Doing good will lead to blessings, doing evil will lead to misfortune, misfortunes and blessings depend on each other, and pain and joy follow each other. They are all caused by oneself, and no one can replace them. Good people who do good deeds can move from happiness to more sublime happiness, and open up to deeper and broader wisdom through wisdom; evil people who do evil will deteriorate from pain to worse pain, and slip from ignorance into darker ignorance. Only the Buddha with five-eyed enlightenment can understand these complex situations of good and evil retribution and explain them compassionately. Since the promulgation of the law of good and evil in Buddhism, it has chilled the hearts of many rebellious ministers and traitors, and discouraged many rebellious heroes.
Confucius completed the "Spring and Autumn", but the rebellious ministers and traitors were afraid. What are you afraid of? Afraid of the notoriety behind you. However, if one does not believe in past and future lives, this false reputation will have no binding force on others due to fear. It only shows that human life is impermanent, and people will receive retribution after death. Those who are unfaithful and unfilial will turn into animals and hungry ghosts, but they will use all their treacherous intentions and tricks, but they will all be in vain. All the sufferings and sorrows in their lives are all of my own creation. Thinking back on the tigers fighting against the dragons and their plans for power and profit, I suddenly felt the ice melting away. It can be seen that the function of karma in suppressing evil and promoting good is profound and huge.
After clarifying the truth about the cause and effect of good and evil, the Buddha taught all living beings to observe the precepts and practice good deeds. If they are close, they will receive blessings from heaven and humans, and if they are far, they will achieve supreme Bodhi. Practitioners of pure karma should practice the three blessings of pure karma. The first blessing is worldly blessing, which has four contents: being filial to parents, serving teachers, being kind and not killing, and practicing the ten good deeds (the ten good deeds are: first, not to kill, second, not to steal, third, not to engage in sexual misconduct, and fourth, not to speak falsely) , the fifth is not to talk nonsense, the sixth is not to use harsh words, the seventh is not to be double-tongued, the eighth is not to be greedy, the ninth is not to be angry, the tenth is not to be ignorant). Most of the evil behaviors that are deeply abhorred by people in real life do not go beyond the scope of the four sexual sins of killing, stealing, and committing adultery. If more Chinese people adhere to the Five Precepts and Ten Good Deeds, our country's social moral atmosphere will be fundamentally improved.
If we further develop bodhicitta, recite Buddha’s name and cultivate virtue, our society will become a pure land on earth.
It can be seen that the clear belief in cause and effect is an indispensable cornerstone of our country's moral reconstruction, and it is also the contribution of Jingzong to improving the world and people's hearts. Master Yin Guang once said several times: "Causation is the power of the saints to rule the world and save all sentient beings. If you do not regard cause and effect as the urgent task of saving the country and the people, no matter how clever and moral you are, it will all be in vain." These compassionate and painstaking words of the Buddha are nothing less than a warning to the world in this modern era of comprehensive moral decline. We should regard them as a guide to life. In our hearts, we truly build a dam of karma and retribution to channel the overflow of the turbid water of greed, improve individual moral character, purify people's hearts, and harmonize society.