The body of heaven, the person in the realm of Bliss, is inherently pure; They are all lotus incarnations, and they don't need to use food and water to maintain their lives, nor do they need to take a bath to be clean, but why does the sutra say that there are sentient beings who come to bathe in the pond? It is nothing more than heaven, people in the Blissful realm like to enjoy the pleasures of ordinary happiness, so they often come to bathe in the pond only to wash away the defilements in the mind, not to wash the body. This scene clearly states that the Dharma of Mahayana is from the mind to cultivate to wipe out the defilements or in the mind. Once the defilements in the mind have been eliminated, the mind will naturally be refreshed, and the body will be happy. The water of merit is very mysterious and wonderful, it can wash away all the afflictions, and wisdom is open, we just need to go to the Blissful Realm, and often bathe in the pond of seven treasures; This is really the uselessness of the Tao, which the Taoism has formed itself. This water of merit can wash away all disturbing thoughts, disturbing emotions, and disturbing ignorance, and help us to quickly attain the Dharma-body, Prajna, and Liberation.

We see, once one is born in Bliss, it will become extremely easy to cultivate as a Buddha, although it is said to be cultivation, but there is really no cultivation, just having fun, bathing in the pond is useless, but the karma is quickly completed. It's not like in this world, where we cultivate too hard, but in the end we get ruined and don't get any achievements. To be honest, it is very difficult to hear, most of us are blind cultivators and practicing swords. Let's try to examine ourselves to know best, how long have we been cultivating, but how many of us have succeeded? The ancient virtues were not wrong: "Cultivators in this realm are as many as fish eggs, and those who achieve rare achievements are lion scales." In fact, it is even more difficult to find cultivators who have achieved karma in this realm than it is to find lion scales. Why is it so hard to find? Since most of us cultivate blindly, there is no real achievement. Because of this, we must know that cultivating in this realm is not easy! Even if we understand the sutras, understand the doctrines and methods of cultivation, and cultivate correctly, not wrongly, it is still very difficult to achieve. Why is it difficult to achieve? Because a disturbing habit cannot be stopped. Delusions and attachments not only do not decrease, but they also grow every day. So, what is the use of studying the Dharma? Therefore, the ancients said a sentence that forces us to think and be startled and frightened: "Hell the money gate, the monks and Taoists are very crowded" (in front of the gate of hell, monks and Taoists are very crowded).

From the stories in Buddhism, we see that at Quoc Thanh Pagoda in Thien Thai Mountain, there are three monks: Han Son, Shi Dac, and Phong Can, who specialize in doing housekeeping in Quoc Thanh Pagoda, no one takes them seriously. Han Son and Shi Dak worked hard, splitting wood to burn the stove in the kitchen, and Venerable Phong Can pounding rice to cook rice. At that time, there was a Deputy Historian surnamed Lu (equivalent to the current Mayor) who was on his way to Thien Thai Mountain to take office, and suddenly fell ill. He was very sick, and he looked for many healers, but there was no way to cure him. At that time, suddenly a monk, dressed in tattered and tattered clothes, came to see the Deputy Historian, but was stopped by his family. That monk was Venerable Feng Can. The monk said, "He is sick, I have come to treat him." When the family heard this, they immediately invited the monk in; so the Master cured the illness of the Deputy Historian surnamed Lu. The Deputy Historian was cured, so he asked the Master, "Where did the magician come from?" The monk replied, "I came from Tiantai Mountain." The Second Shi said, "That's exactly where I'm going." He asked again, "May I ask if there is a high monk on the mountain?" The monk replied, "Yes! There are two great bodhisattvas Wenju and Pu Xian in that place." The Second Su asked, "How do I find them?" The monk said, "You can find Han Shan and Shi Dao!" Five days after coming to the town to take office, the Deputy Historical Officer went to the mountain to worship the two high monks. After inquiring in the temple, it turned out that Han Son and Shi Dak were just two crazy and crazy monks who specialized in splitting firewood in the furnace. He didn't bother to explain, hurried to the kitchen, and when he saw them, he knelt down and bowed. The two crazy people didn't care about him either, and asked, "What are you doing with me?" At that time, the official of the Trial History heard from the mouths of Han Son and Shi Dak and learned that Feng Can was the reincarnated Amitabha Buddha. After speaking, the two monks disappeared, and no one found these two crazy monks anymore, and even the other Venerable Feng Can disappeared from there.

Buddhas and Bodhisattvas often incarnate and work hard in the ashram to serve others. This is recorded in the Son Chi of Thien Thai Son. At that time, there was a release garden on the mountain, specializing in people to release births. In the release garden, there is a flock of geese, Han Son and Shi Dac often come to feed them. He called the geese by the names of the deceased monks in Quoc Thanh Pagoda. Whoever they called the name of the child ran to him; That's why the ancients had a saying: "In front of the gates of hell, monks and Taoists are very crowded." Therefore, when we truly practice, we must know how to correct all our own delusions, bad habits, afflictions, and habits, otherwise the consequences will be like the geese in Quoc Thanh Pagoda! Cultivation means correcting and correcting wrong behaviors in one's own body, mouth, and mind, not looking for other people's faults to correct them for them. No matter how much we recite the sutras, recite the Buddha, and bow to the Buddha, if the behavior in the three karmas of our body, mouth, and mind is still the same, it is not useful at all! The result is just like the geese in Quoc Thanh Pagoda, still lost. We practice like this just for the sake of Han Shan, Shi Dak, and Feng Can to ridicule us. They laugh at our way of practicing: "The mouth is empty, the mind is empty, and it is still useless to scream at the throat."

Ignorance is not knowing one's own faults! Even my own mistakes are not seen, and if I don't know, I can't be corrected forever. In Buddhism, enlightenment is seeing very clearly each of our own mistakes. The Buddhist saying: "Cultivation after enlightenment" means that after enlightenment, that is, you can clearly see all your own mistakes, and then you can repair them. If we have not seen all our mistakes and continue to practice, the ancient virtues call it "blind cultivation, training." In fact, let's think about it, if we haven't seen our mistakes and keep practicing, what are we cultivating? fix what? Practice what? Exactly blind cultivation, cultivation!

In the Sutra of Immeasurable Life, the Buddha taught: "Boys and girls are lowly, relatives and friends, take turns teaching, examining together, harmonious, happy and gentle. If you commit a crime, you must repent of yourself, abandon evil and do good, listen to the afternoon in the morning, and worship the precepts, just like a poor person who has treasures, moves first and corrects later, cleanses the unclean mind, corrects behavior, naturally feels and wishes for success." From this teaching of the Buddha, we see two important things about reading the sutras: First, reciting the sutras is the cultivation of precepts, concentration, and wisdom. We recite the sutras for one hour and cultivate the precepts, concentration, and wisdom in one hour. We recite the sutras all day long, and we cultivate the precepts, concentration, and wisdom for a whole day. The second thing is to recite the sutras is to examine our own mistakes, if we ourselves don't know our mistakes and no one comes to tell us our mistakes, then where can we find them? The sutra shows us our own faults and teaches us how to correct our mistakes, transform delusions into enlightenment, and transform disturbing emotions into bodhicitta.

The Ancient Venerable taught that whenever someone points out our shortcomings, we should stamp the oil and thank them! In ancient times, there were three types of people who were willing to tell us our mistakes: parents, teachers, and close friends. Nowadays, parents, teachers, and friends don't dare to say it, even if they know our mistakes, why? Because when they say that mistake, we will definitely get angry and fight with them for a while until we get angry. Currently, no one wants to talk about their own mistakes and is not content to listen to others tell them about their mistakes. If we don't find our own faults, and others don't bother to tell us about our mistakes, then where should we look for them? Buddha taught to read sutras! The purpose of reciting the sutras is to test one's own mistakes. When we see clearly all our own faults, not a single thing is missing, that is called eradication, enlightenment. Therefore, when reading the sutras and listening to the sutras, we are finding our own mistakes to correct. If we really practice in this way, we will naturally feel the Buddha's reincarnation and wish to be fulfilled. What has been achieved? If we wish to be reborn, we will definitely be reborn, and if we wish to become Buddhas, we will definitely become Buddhas. That is the most sincere wish that all Buddhas wish to hear from us, so that they can bless us according to those causes and conditions.

The Buddha said that true cultivation is "morning listening, afternoon correction." The amendment must be that it is no longer done after that. If I amend it today, tomorrow it will be the same, it won't have any effect! The important thing in correcting mistakes is not to reoffend in the future. In Buddhism, we repent, the spirit of repentance is really that there will be no recurrence in the future, and when we finish repentance in the morning, we have corrected our mistakes in the afternoon, and that is the true repentance. If immediately after repentance is completed, they still make the same mistakes, then Buddhas and Bodhisattvas cannot accept such false repentance! Reading sutras, reciting the Buddha, and bowing to the Buddha to repent is also just a waste of effort. We make a mistake only once, if we know it's a mistake, we can't have a second time, that's really cultivation. People who practice like this are afraid that chanting the Buddha will not be able to eliminate karma, and that they will not be able to be reborn. How others make mistakes, whether others practice real or false, has nothing to do with us, and doesn't eat anything for us! The urgent thing is to ask yourself, are we cultivating truthfully or falsely in the end? This has a big bearing on our future, and everything else has nothing to do with our practice. Even the recitation of the sutras and the recitation of the Buddha, if the recitation of the sutra does not reflect on the mistakes, if the recitation of the Buddha does not correct the mistakes, then the elaborate practice of cultivation is not effective and has no real benefit. Thus, the recitation of the sutras and the recitation of the Buddha has nothing to do with cultivation!