Old Monk Meng Shen: Can we use the Zhancha Wheel to know the past and the future?
1. We don’t have the power to use the Zhancha Wheel to know the past and the future
Speak firmly The reason why Pure Faith Bodhisattva is asking for the Dharma is to enable us sentient beings of the Dharma-ending Period to use the divine power of the false Buddha or the false Ksitigarbha Bodhisattva to use the chakra sign. The chakra chakra sign is completely the divine power of Ksitigarbha Bodhisattva. However, According to the method taught by Ksitigarbha Bodhisattva, we deal with our lack of this power. But when we use the chakra, we can know the past and the future.
When something happens, you will know immediately which part has gone wrong, and you will be able to know which part in which life. So how do you solve this problem? It’s not just knowing. Ksitigarbha Bodhisattva knows the good and evil karma and tells us that if you transform, if you practice Taoism and think about it, you can transform into a saint. For example, how about becoming a saint? Saying that we are suffering from this disease and complaining cannot be cured. According to the words of Zhanchalun Ksitigarbha Bodhisattva, this is a karmic obstacle. Either we ask you to pray and repent, or we ask you to recite Ksitigarbha Bodhisattva's holy name as many times as you want. When you are satisfied, the karma will change. Because the karma changes, the phase will also change. When the karma does not rotate, the phase will not change.
2. To use the Zhancha Wheel, you need to have the confidence to make a decision
But this depends on you. The first condition is to have the confidence to make a decision. If the effect of double-mindedness is not there, because we sentient beings have extremely heavy worries, no matter what we believe in, we cannot be firm and it cannot produce purity. If this happens, it is firm and pure faith. It is not only firm and pure, but also pure, so this firm and pure faith is a right moment Machines. When the Buddha was gathering, when everyone was gathering, Jian Jingxin was the initiator of this sutra. With great compassion, he saw that sentient beings in the end of the Dharma, especially in the troubled times, do not understand anything clearly, even if we are confused and troubled, we do not understand anything. Because of his great compassion, he asked us, begged us, and told us how to let him know.
At that time, there was a Bodhisattva in the assembly, named Jian Jingxin. He stood up from his seat, straightened his clothes, exposed his right shoulder, put his palms together and said to the Buddha: Now among the assembly, I would like to ask something. Please, World Honored One, please listen.
When the Buddha was alive, if you asked for Dharma, you first asked for permission from others. The same is true for us now. If you ask others to do something, you can only do it after they agree to do it. The fake person wants me to talk about "Observing Good and Evil Karma" "Bao Jing", I promised him, then I will talk about it, and I will listen to Xu's wishes.
But this is an understanding. The Bodhisattva of Firm and Pure Faith feels sorry for all sentient beings in the future and wants to ask the Buddha to speak the Dharma to express a meaning. Then the monk puts on this robe, puts down that shoulder, puts it on the ground and bows to the Buddha again. After bowing, he asks the Buddha to say, "I want to ask the Buddha to enlighten me." I would like to hear the promise. You can only speak when people listen to the promise. If you don’t listen to the promise, you can’t speak.
3. Before reaching the realm of one reality, you must have the previous means.
Originally, everything is created out of nothing. What does this sentence mean? In the realm of one reality, in the realm of one reality, there is nothing. There are no words to describe the form, but how can we reach the realm of reality? Before reaching the realm of one reality, the first step is easy, so the first step is easy. Before you want to reach the realm of one reality, you must at least have strong confidence. We, disciples of the Three Jewels, believe in the Three Jewels, so we must have faith. We do have faith, but it has not yet become firm. In our heart, we must always arouse bodhicitta and practice the Bodhisattva path. But this is false and not real. Because our hearts have not entered the realm of one reality, we don’t know how to achieve it.
So if you want to reach the realm of one reality, what is the realm of one reality? Strong faith. A real state is called a real state if it has no realm, but it is not a real state if it has a state. At the same time, if you have confidence in yourself, you can make others have confidence as well. If your own confidence is strong, all sentient beings can have strong confidence. This is solid and pure faith.
So we separate it and explain it in detail. When your heart of righteous faith is very strong, coupled with external conditions, conditions can make it pure. Although our intentions are very sincere, you must have good external conditions. If the external conditions are not good, your heart will not be pure. A pure mind is a cause, and it has to be facilitated by conditions to promote this cause and achieve success. So how can it be divided like this? If you truly have a strong intention, then you will be strong. Purification is caused by the outer conditions. Believe, understand, knowing the cause is called faith, the predestined cause is called the cause, and the predestined cause is called the cause. This is a detailed distinction. Failure to make a detailed distinction is a firm and pure faith, so that our faith can be strong and shaken when encountering certain circumstances. You will be shaken when you encounter some circumstances. Don't be shaken. There are many things that cause us to encounter setbacks in life. No matter which Taoist friend you are, when you don't have bodhicitta, you should be okay. The greater the intention, the more setbacks there will be, then this is a test. As we all know, you cannot become a Buddha without being subject to demons. This is generally said.
Because as soon as you set your mind, all the harm caused to you will occur in your own nature and create obstacles. Obstacles are karma. We generally say that obstacles are karma. Karma is what you have done in the past, which hinders your determination to practice Taoism now. This is the case for every Taoist friend. It will not be smooth sailing until you become a Buddha. There is no such thing. No matter which Bodhisattva or Buddha, they have made many great wishes.
4. Before you become a Buddha, you must first make connections with others
Anyone who does not benefit others or does not save sentient beings cannot become a Buddha. You have to take care of yourself. To be an Arhat, the Buddha taught us that before we achieve Buddhahood, we must first form relationships with people. When you have not yet become a Buddha, you must first form relationships with people and help others. If you are unwilling to help others just for yourself, you are not practicing the Bodhisattva way. There is no one who has become a Buddha.
The Bodhisattva with firm and pure faith arouses bodhicitta and great compassion to help all sentient beings. Because he came here like this, his faith was not firm, but now he can be firm.
5. There will also be obstacles in the Byzantine confession
He has gone through the process. For those of us who practice Taoism, when you first set out to be sincere and true, you will no longer be able to bear one setback or two setbacks, and your Taoism will recede. Even for ordinary ascetics, the obstacles are like this. Even worshiping, chastising and repenting can be an obstacle.
Then after I asked Master Hongyi to come to Qingdao, I learned this Zhancha method, and I went into seclusion to practice. The Zhancha wheel shape has almost turned red and is about to become pure. Japan occupied Qingdao. , it’s finished, it can’t be repaired, everything is like this. Once you gain power, there will be many demons, either internal demons or external demons. You are troubled by your inner demons and cannot continue to cultivate. If you can't go on due to the obstacles of the external demonic environment, it's not because you are determined as soon as you set your mind. How to overcome these troubles depends on your study. The more scriptures you read and read, the more methods you will have to deal with troubles and obstacles. Otherwise, you will not be able to overcome these obstacles. Once it comes and stops, it won’t last for three days or two days, but it will last for who knows how many years.
6. I don’t practice Zhancha Lun either because Zhancha Lun must be used every day
I remember that it was 1937 when I practiced it. After many disasters, when we arrived in the United States, how many years were there between 1937 and 1989? I just came across "The Sutra on the Retribution of Good and Evil Karma". Our Taoist friends in New York asked me to teach "The Sutra on the Retribution of Good and Evil Karma". After I finished teaching it, I forgot about it and I didn't practice it.
Ten years passed from that time, from 1989 to 1999, at Pushou Temple in Mount Wutai, I was asked to lecture on "The Sutra on the Retribution of Good and Evil Karma". Someone mentioned it to me. It is also full of people's wishes. I also remembered that it has been ten years now and I have not practiced Zhancha Lun because Zhancha Lun must be used every day.
All dharma is waiting for you to break it. After breaking it, you can continue it and start all over again. Therefore, each of our fellow Taoists, no matter which mantra you practice or which method you practice, the most important thing you should note is never to interrupt.
7. Since I have made the aspiration, the only thing that has not been broken is Samantabhadra’s vows
Since I have made the aspiration, since I studied the scriptures in Gushan, the only thing that has not been broken is " "Samantabhadra's Practical Vows", the others are intermittent, interrupted in the middle of thinking, interrupted in the middle of thinking, what do you call "interrupted"? Karma. The karma you do creates obstacles for yourself. This karma is not a bad name, it also has good karma, and good karma also hinders you. Then you practice a Dharma door, and if someone gets distracted in the middle, that Dharma door will be abandoned. There must be a karma!
So when practicing, you have to know that when you encounter obstacles, we call them demonic obstacles, internal demons and external demons. Internal demons are obstacles in your heart. There are many things that create obstacles for you, and some are external factors. , some are in the heart.
So for our Taoist friends who study Buddhism, you must be good at learning and be good at learning. What do you mean by being good at learning? Manjushri Bodhisattva once taught us that we should "make good use of our mind", which means four words. How can you make good use of your mind, so that you can be divided among many Taoist friends, this vehicle, that vehicle, this door and that door, no matter what sutra or secret you have, big or small, this is the distinction. Everything is the realm of the outer boundary, and the size is your own mind as a cultivator.
The Genju Dharma talks about eyes, ears, nose, tongue, body and mind, form, body, fragrance, touch, eyes, ears, nose, tongue, body, consciousness, six roots, six dusts and six consciousnesses. This is originally the Hinayana method, but if you use it It becomes the Mahayana. You use one mind to transform the eighteen doors.
Someone asked me this? And let people criticize me like this. What are you accusing me of? To say that going to hell is Mahayana or Hinayana? I asked him whether Ksitigarbha Bodhisattva is Mahayana or Hinayana? He said that Ksitigarbha Bodhisattva was of course Hinayana and went to hell. I said that I was the only one who heard you say that I had never heard that Ksitigarbha Bodhisattva was Hinayana. There are other Hinayana Bodhisattvas? Think about it, everyone.
The law is not certain, so what is certain? In the hearts of all sentient beings, if you learn Mahayana with caution, then you will become Hinayana. Therefore, you must understand that the law has no definite body. The law does not have a standard body. What is the basis for determining the size? The hearts of all living beings. If you recite Amitabha, would you say it is Mahayana or Hinayana? It’s easy for you to tell the difference! And when I want to be reborn in the Land of Ultimate Bliss and recite Amitabha, I am like a person who has no education at all and knows nothing. Someone teaches him to recite Amitabha after he believes in Buddhism. Are you here to teach him Mahayana and Hinayana? He just wants to recite the Buddha's name and seek rebirth in the paradise world for himself, and his pursuit of rebirth is a low-level rebirth. It is not certain whether he will be reborn or not.
If you recite Amitabha and think about yourself, I wish all sentient beings to be reborn in the Paradise, then why bother to be reborn in the Paradise? Wouldn't it be better if you vowed to turn Saha into the Paradise of Paradise? Don't give birth! There is a saying that people would like to say that I will plant the east and the three thousand realms of the east into the nine-grade lotus of the west. So is this wish Mahayana or Hinayana? The Dharma has no size, so what determines its size? The hearts of all living beings. Ksitigarbha Bodhisattva vows to go to hell. He goes to hell to save sentient beings in hell. Does he still have the appearance of hell when he goes to hell? Therefore, it is said that hell is originally empty, and all dharmas have no existing appearance, because our hearts have various appearances, and dharmas also have various appearances. This should be understood, and it should be understood in this way.
So when we study the Fa, we must be good at it.
What does it mean to be good at learning? It is what Manjushri Bodhisattva taught us, the words in the Avatamsaka Sutra, the Bodhisattva who believes in the Avatamsaka Sutra, makes good use of his mind, and the Bodhisattva who believes in the state uses the Dharma of the immeasurable Buddha world. Either he has just become determined, or he is boundless. Therefore, Dharma has no definite body, and all Dharmas have no standard or individual appearance. It depends on what your intention is? We say put your mind to good use.
8. To learn Chacha Lun, we must turn form into formlessness and formlessness into one mind.
Because we learn the root concentration method and listen to the six roots, six dusts, six consciousnesses and eighteen realms. This method is of the Dharma type, and is generally positioned as the Hinayana method. But our Dharma is the second volume, which is about entering the realm of Buddha. The purpose of cultivating concentration and wisdom is to become a Buddha. There are two kinds of contemplation and one realm of reality. What about the convenience at the front? It is for the sake of a real realm, which is the Huayan realm. First of all, everyone must learn to discern good and evil karma. Some people may tell you that fortune telling and horoscopes can be done by observing good and evil karma. Heretic, you say Ksitigarbha. King Bodhisattva does not know how to teach outsiders, and what Bodhisattva Ksitigarbha teaches about outsiders is also the inner way. The devil said that heretics are not Buddhists, and those who preached Buddhism are also heretics.
We rely on the law rather than people, the heart rather than the physical appearance, the Mahayana rather than the Hinayana. Dharma and law are all Mahayana.
It is said that all the retributions of good and evil karma are unified into one mind. On this basis, everyone should study the Sutra of Divining the Retribution of Good and Evil Karma. In the future, we will learn the Chakra Chakra. These are all with signs, and the sign will be regarded as the signless. , formlessness turns into one mind, formlessness is one mind, the mind has no form, that’s all for today!