All beings have endless wishes, endless troubles, endless Buddhism, and the supremacy of Buddhism and Taoism.

Four infinite hearts

May all beings be happy forever.

May all beings be separated from all sufferings and their causes forever.

May all sentient beings be happy without suffering forever, and my heart is glad.

May all beings stay away from greed and get along on an equal footing.

Sakyamuni Buddha, a teacher in the south

Sakyamuni Buddha, a teacher in the south

Sakyamuni Buddha, a teacher in the south

Transfer from learning Buddha. com

Be careful: there are two kinds of returns: toxic and non-toxic.

Author: Cizhu Kambu

What is the significance of the return? For example, there are ten people, only one person has food, and the other nine people don't. The existing food could have been enjoyed by the owner alone, but he didn't want to share it with nine other people. The meaning of return is similar. The good roots created by people in doing good can be rewarded, but Mahayana practitioners do not want to enjoy this good fruit alone, but to distribute it to all sentient beings in the world. This is the connotation of return.

There are two kinds of reversal, one is toxic reversal and the other is nontoxic reversal. The so-called "toxic regression" is a continuous regression. As the Prajna Paramita Sutra says, all persistent good roots are like poisonous food. Although eating poisonous food may still feel delicious, it will be very painful when the toxin is released. Similarly, the persistence of good roots is not empty, although it will bring some temporary good results, but because of the leakage of the law, it will not get rid of the pain of reincarnation, but will cause a lot of pain.

Non-toxic return refers to non-persistent return, that is, to prove the return of Wukong realm. There are two kinds of nontoxic recycling: one is true nontoxic recycling, and the other is similar nontoxic recycling. The so-called "true drug-free return" refers to the return of a bodhisattva who has climbed above the ground without meditation, which is impossible for ordinary people in a thin place. We can only make similar non-toxic returns now. This kind of return does not mean to use the logic of the middle view to decide whether all dharma is empty or not, but to meditate sincerely according to the method mentioned in Confessions of Thirty-five Buddhas: how the third generation of ten Buddhas and Bodhisattvas all return to good roots, so do I return to good roots. This regression is similar to non-toxic regression.

As many scriptures have said, although this is not a true non-toxic response, it can replace the non-toxic response. For example, how can the good karma created in the process of release return? We should think wholeheartedly: how can the past Buddha, the present Buddha and the future Buddha return to good karma? I am also returning to good karma, which is non-toxic. Of course, we can also recite Pu Xian's wish, because it contains many extraordinary returns. If you don't understand the full text or don't have time to read it, you can read eight or two poems, ranging from "Manjusri is brave" to "Overcoming Pu Xian's extraordinary". Dragon Tree Bodhisattva said: These eight sentences and two poems are the essence of Pu Xian's wish. Therefore, just reading these eight sentences is equivalent to reciting all the Pu Xian Wishes. This regression is not only simple, but also similar, clean and non-toxic.

After doing a good deed, you must repay it. Because good karma may be destroyed before it is mature. What will destroy good karma?

First, hate your heart. In Mahayana Buddhism, the most serious of all troubles is hatred. If you have a serious heart, you can immediately destroy the good karma accumulated by a hundred robberies;

Second, praise merit. For example, if someone finishes reading the 100 million Manjusri Bodhisattva mantra and deliberately shows off his merits and deeds in front of others, and exaggerates his greatness, it will also ruin his good career;

Third, regret being a good person. For example, someone naturally gave up life, but after a while, he became regretful: "I was wasting money and shouldn't have done it." Regret like this will immediately destroy everything you have done before and release good karma;

Fourth, in the opposite direction. For example, after doing a good deed, if someone returns like this: "I wish I could become a very powerful person with this good root, so as to destroy my enemies." This is the opposite direction. All retrogression based on greed and delusion is called retrogression. After this return, although it is possible to mature its evil desires, after this fruit matures, it will never bear other good fruits.

If we don't turn back in time, even more and more excellent roots will be destroyed under these circumstances. Among these factors that destroy good deeds, the most likely one is hatred, which can destroy countless good deeds and is very terrible for ordinary people. Therefore, after doing a good deed, you must repay it immediately.

If reason turns back, won't good karma be destroyed? If Buddhism returns, especially after Bodhi returns, under normal circumstances, the good roots will not be destroyed. It's like saving a file in a computer. After a document is saved, it is usually not lost.

In addition, the return direction should correspond to the start. If our intention is to do good for all beings, we will eventually repay them. There should be no contradiction before and after. If it is bodhicitta, it is unreasonable to return for yourself. According to Mahayana Buddhism, we can neither return to the perfection of this life-our health, longevity and wealth; You can't go back in order to get the fruit of hearing and feeling; But to return to the bodhi and get the Buddha's fruit. This is the most extraordinary return. After the return this time, the good roots are endless from generation to generation. Although the good fruits are mature again and again, they are endless. Because the good roots have been returned to Bodhi, it does not prove that Bodhi will not disappear.

What's the difference between returning and wishing? When you do a good deed (such as releasing), you make a good deed, and making a wish afterwards is a reward. Usually, vows that are not based on the good deeds created are ordinary vows. If you see a Buddha statue or stupa, you make a wish in front of it, "May I live forever …", which is not a return, but a wish. The difference between resurrection and wishing lies in whether there is a good deed.

Here, there are some things that need to be emphasized and noteworthy:

First, as a Mahayana practitioner, whenever you make a wish and return to your heart, you must first swear: "I hope I will not hurt any sentient beings, even for my own body and life, even a hair on all sentient beings." Of course, because the oath must be fulfilled, if this oath cannot be fully fulfilled for the time being, as a Mahayana Buddha, at least I will swear: "I hope that I will never intentionally hurt the lives of all beings from now on and even Bodhi's life, even for my own body and life." If you can't even do this, it is impossible to learn Mahayana Buddhism. Not only that, we should also initiate and realize the great oath of supremacy as soon as possible, and take it as the current practical goal and direction.

Second, it is recorded in the Buddhist scriptures that whenever we turn around, no matter how big or small the good deeds we have done, we must never send out a wish of "I wish I could get the fruit of the wheel king or live a long and healthy life with this good root ..."; Instead, I want to make a vow: "May I rely on this good root to become the master of all beings from generation to generation (master refers to the person who saves all beings) and become the person who transforms all beings." This commitment to the return of vows is the return of Mahayana Bodhisattva.

The metaphor of reunification is that a person is unwilling to enjoy food alone and share it with others. So after turning back, have your good deeds also decreased? Just like someone who spends 10 yuan to share a room with 10 people, this person can only get 1 yuan. However, Haogen is not like this. The more you give back to all beings, the more you grow. The more reluctant you are to come back, the fewer good roots you may have. The characteristics of good roots in this respect are just the opposite of secular things. So, don't forget to turn back.

When you look back, if you want to keep it simple, you can recite eight or two poems in Pu Xian's Make a Wish. If you want to be extensive, you can also choose other longer palindromes. For example, the last product of "On the Bodhisattva Road" is the return product, and the contents inside are all the return products of Mahayana Bodhisattva, and it is also good to recite the eulogy of this product.

However, it is worth noting that the blessing power of vows and replies has a lot to do with their authors. Can ordinary people like us write palindromes? If you have a pure heart, this pure heart may have some abilities, but the palindrome we wrote itself is not blessed, even if you read it 1000 times and 10000 times, it will have no effect. Therefore, the author of palindromes had better be a bodhisattva, or at least a high-level enlightened person. Only their language can have the power of blessing, and we usually recite this palindrome.