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Nowadays, Buddhist students do not believe in and refuse to accept the Buddhist sutras anymore, they only like to listen to the temptations of the world. Therefore, even though they also practiced the Dharma, they could not practice according to the Dharma that the Buddha taught. This truth has been clearly exposed, and today's Buddhist Dharma is approaching extinction just as the Buddha warned in the Poor Treasure of the Infinite Life Sutra: "I enter Nirvana, the Sutra of Extinction, the evil people do evil again, and the years of burning and the years of suffering are more and more dangerous. You take turns, advising and reminding, according to the Buddhist sutras, do not violate them."

To be honest, for more than 2500 years since the Buddha entered Nirvana, non-Buddhists have had no way to destroy Buddhism. But because the Buddha's own disciples went against the Buddha's teachings, the Dharma has deteriorated to a serious extent today. That is the fault of each of us, so each of us must take responsibility and control ourselves and correct our mistakes, which will soon become more dangerous. We must know that Buddhism cannot survive or be restored if the Buddha's scriptures are not transmitted and taught properly and widely throughout sentient beings. This morality is obvious and easy to understand! We should also know that after all the Buddha's scriptures are destroyed, the Dharma is no longer there, and it is not until the Maitreya Venerable Buddha was born because the person who spoke the Dharma that the Dharma is restored. So, why is it that the Buddha's dharma has not been completely eradicated right now, but we Buddhists are willing to cancel the Buddhist sutras, follow the dharmas of non-Buddhists, and make the Buddha's dharma quickly destroyed. I thought about this and was extremely sad in my heart!

The current world is chaotic to the extreme, and the Buddhist scriptures are also chained, canceled, and replaced by false practices from those who steal the Dharma, and then modify them for their own benefit. Who are those people? They are the people who are called disciples of the Buddha. Those who truly revere the Buddha and respect the Dharma must follow the Buddha's teachings in the sutras, do not dare to make mistakes, do not initiate the idea of increasing or decreasing the Buddha's teachings. They should also reiterate it many times so that they do not forget themselves: There is nothing more evil than destroying the Buddha's scriptures, that is, inciting others not to study the Buddhist scriptures, or modifying the Buddhist scriptures, or using Buddhism to practice magic. Even the five and ten evils are not equal to this crime. Why? Because to cancel or modify the Buddhist sutras is to destroy the blessings of sentient beings, to make sentient beings forever immersed in the sea of suffering of birth and death, not knowing which way to follow to get out of the three realms. Therefore, all of us must develop appreciation for the Buddha, remember the Buddha's grace, and follow the Buddha's teachings in the Buddhist scriptures in a straightforward way. Everyone must make an effort to study the Buddha in order to know how to practice according to the Buddha's teachings, without any mistakes so as not to fall into the path of evil. That is the Buddhist who knows how to be grateful to the Buddha, who is the descendant who continues the wisdom of the Buddhas in this life and the next.

In the Sutra of Immeasurable Life, the Buddha taught: To be a human being, one must live in virtue and morality, one must know how to behave in ordinary life, and one must also know how to practice the Pure Land in accordance with the right dharma, so that even in life one can stay in right concentration and not fall into wrong concentration. Such a practitioner deserves to be called a person who knows how to cultivate even in the mundane realm, living in the worldly realm of studying the Tao, the Buddhist Dharma and the worldly Dharma are practicing together.

The phrase "Eternally free from the heat of the brain, the mind is cool, and the pleasure is enjoyed like a bhikkhus, cleansed of all defilements" is the 30th vow "Be happy as a bhikkhus get rid of defilements" by Amitabha Buddha. Amitabha Buddha knew very well that sentient beings in the six paths of the Dharma realm were all very seriously infected by the three poisons. anger and ignorance, so even in this life he has to suffer very hard and oppressive, causing the body to be oppressed and the mind to be troubled, and as a result, he is always damned in the place of birth and death, enduring the heat of the mind to the extreme, so he uttered the prayer "Be happy as a monk to get rid of all defilements." A person who is violently afflicted by anger, if he is allowed to enter the cool and fragrant pond in the realm of Bliss, he will be cool, relaxed, and pure, and no longer oppressed by the heat of the brain. It has been clearly stated that a person who is reborn in the great Thanh Luong Tri pond of the Blissful Realm is also the witness of Nirvana. Moreover, the people in the Blissful realm have no sufferings at all, they only enjoy pleasures to the extreme, and there is no language or writing that can express such joy, so the sutra says that their minds will be cool, and they will enjoy joy as well as the bhikshu will be rid of all afflictions. In this realm of Saba, because our six bases are often overflowing with disturbing emotions when we come into contact with the world, we give birth to illicit things or, causing our minds to always leak and circulate endlessly. We study Buddhism primarily in order to penetrate into the wisdom of the Buddha's organs and give rise to the holy mind, that is, the wisdom of the Prajna, in order to be able to sweep away all the disturbing emotions, why? For only the wisdom of Prajna can smash the disturbing emotions and wrong views, and these are the causes of samsara. Therefore, the Dharma Tibetan bhikkhus wish that sentient beings in his realm may enjoy infinite pleasures, but with such pleasures, the mind is free from attachment and craving, just like the arhats who have cleared all perceptions and thoughts.

The sutra uses the image of a bhikkhu to get rid of all the defilements as an analogy: Although people in the realm of Bliss enjoy such infinite pleasures, they do not think that they are happy, because their minds are always deeply penetrated in the wisdom of the Prajna, and they understand all the dharmas that are "unattainable" (impossible). Therefore, a person who has the wisdom of Prajna, even though he lives in the world, and every day the six houses are exposed to earthly suffering, but his mind does not give birth to any troubles, he is truly eternally free from the heat of the mind, and his mind is as happy as a bhikshu is rid of defilements. The Heart Sutra says, "Bodhisattva is a great place to be, a mind that is free from terror, a mind that is free from terror, a far cry from madness and fantasy, and the salvation of Nirvana" is the same meaning.

The Buddha often taught, "The cause of suffering is that man is clinging to his self," that is, he is always clinging to his own self. However, we also know that in the spiritual realm, Buddhists often have three different goals, so there are also different motivations for them to embark on the path of practice. In every human being, everyone wants to be wealthy, happy and healthy; that always lurks behind all their thoughts, actions, and practices in their daily lives.

What are the three goals of a Buddhist practitioner?

- The first goal that makes us Buddhist is to transform our own suffering, the suffering of those around us, and especially the suffering of those we love. Therefore, we see that most of the Buddhist practices are going to temples, doing charity, giving birth, etc. all because they wish for worldly blessings, for peace for themselves and their families. Often, people pray for good health, harmony with their children, going here and there, doing business and selling are all favorable, peaceful, lucky, etc. We can clearly see that the content of the vows of the vast majority of us Buddhists is similar. That's also a matter of course, because it's suitable for everyone's daily life. However, these desires are the cause of binding us in the three realms, why? Because the content of these prayers is contrary to what the Buddha often taught: "The cause of suffering is that people cling to the self."

In addition, there are people who go to temples, do all kinds of good deeds, practice diligently, and so on. Because they think that they are saving in the merit bank, in order to hope that the next life will be better. There are other types of people who practice in the hope of being born in a higher world like heaven, for example, without suffering like this world. In terms of worldly dharma, these prayers are not wrong; Buddhism calls it "true in the False Truth." But in terms of the Truth, that is, the Dharma departing from the world, these actions are completely contrary to the Truth as the True General. Therefore, in the Blessing of Wisdom, the Buddha said: "If sentient beings will become Buddhas, they will cross the Pho Hien Virtue to the edge of enlightenment." This verse means that in the end, even the Virtue of Wisdom must be abandoned, and only one Buddhist thought is retained in order to transform all Buddhahood into Buddha-minds, so that we can be reborn as Buddhas. to have a lighter, more happy, more comfortable life in this realm of samsara full of suffering. Here, we do not judge on the question of right or wrong, but only want to find out what is true and what is false reality; for if our prayers are in accordance with the Truth of Reality, we will attain the Truth and benefit forever and not lost. On the contrary, we only get a small and impermanent benefit.

- Let us now consider the second goal of the Buddhist. This Buddhist student understands that whether he enjoys peace and happiness in heaven or pain and suffering in hell, it is all still part of the endless chain of samsara. Generally, although the Six Paths had six different realms of suffering, they were really just six different prisons in a large prison camp. Therefore, no matter which prison I am in, I am a prisoner who is imprisoned in prison, and I can't freely walk around the ten directions of the world, so I don't know much about the outside world, and I don't know what tomorrow will bring. Again, the circumstances in prison, no matter how happy or unhappy, are easily changed, changing impermanently; It means that today I am in prison happy, but I don't know that tomorrow I will be transferred to an extremely miserable prison. In general, all the realms in the six paths are different prisons. People in prison have no freedom, so they cannot be happy, and they are always oppressed by disturbing emotions. Therefore, we must make up our minds to get out of this great prison camp permanently, no longer wanting to be transferred from one prison to another. But, how do we get out of this three-realm prison? In the Sutra of Immeasurable Life, the Buddha teaches us to "develop bodhichitta, a recitation of Amitabha Buddha, and pray for the birth of Bliss."

Because we often study the Buddha and listen to the Dharma, we see clearly and understand that even if our lives are satisfied or unhappy, healthy or sick, we are all still trapped in the prison of birth and death, dying and being reborn, and so on and so forth. endless joys and sorrows throughout one life after another. In some lives we are reborn in the realm of joy, and in other lives we are reborn in the realm of sorrow, forever it is still like this with no way out. Therefore, we must make up our minds to get out of this terrible prison camp of the Three Realms no matter what. That is, right now we have to let go of all the things we have gained, lost, happy, sad... in this prison is behind, so that a journey of escape will soon begin. The will to go beyond the prison of the three realms is the source of motivation that makes us diligent in practice, uninterrupted recitation of the Buddha, and the vow of happiness are all just to dedicate ourselves to the rebirth of Bliss.

- What is the third goal that makes us follow Buddhism? We must know that the quest for the birth of Bliss, the realization of liberation, is not just for ourselves, but for all sentient beings who are still in the three realms. Let's imagine, we and everyone around us are sinking deep in the middle of a dirty and stinking swamp. It is not only me who is about to drown in this quagmire, but also my parents, spouses, brothers and sisters, children, relatives and all other beings who are also struggling in the quagmire of life and death. Now, we are fortunate to encounter the Pure Land Dharma, a lifetime of liberation from the prison of the three realms, rebirth of Bliss, and Buddhahood, if we do not obey this Dharma, diligently recite the Buddha day and night, and constantly pray for the rebirth of Bliss, then in this life, it will be difficult for us to get our heads out of that swamp to reach a safe and dry place let alone saving others. But once we have come out of the stinky quagmire and come to a safe and dry place, should we go back and say to our relatives who are still in the quagmire: "Poor you, you are living miserable down there, now I can go up here. If you go up, you will be able to get to where I am, goodbye to you, I'm leaving!" Can I tell my relatives like that? Of course, it is impossible to say so. They are living in a situation of dark ignorance, suffering, and helplessness, while we only say such empty words of encouragement, what good does it do for them? So, no matter what, we have to find a way to pull everyone to the other shore to be liberated, don't we? This is the basis of developing bodhichitta, which is the third goal that makes us engage in Buddhism to practice.

A person who develops such bodhichitta will no longer have the thought of aiming for his own liberation, he considers his own liberation only to serve all sentient beings, and that is true bodhichitta. Obviously, if a person has such a motivation to practice, he is in line with the intentions of all Buddhas and Bodhisattvas should be blessed by Buddhas and Bodhisattvas, making everything in their lives and practices naturally change in a very triumphant way, changing in a very mysterious way. all the difficulties and obstacles that used to become easy. Why? Because they rely on Amitabha Buddha's blessing of the 30th vow, "Happy as a bhikshu to get rid of defilements," they can be eternally renovated from their hearts, their minds are cool, and they enjoy joy, just like bhikkhus, who are cleansed of all defilements in this lifetime, and do not have to wait until they go to the Western Blissful Realm.

In the past, although we also fasted and recited the Buddha, we also did good deeds, but we didn't really understand the Dharma, so we did everything for personal happiness, or even more so, just for the sake of our family and relatives who are closest to us. There is no one in this world who doesn't act for themselves or their relatives! Some people even dare to declare: "If it weren't for my own sake, heaven and earth would be destroyed;" but then from those actions of self-grasping, all kinds of afflictions and sufferings arise and destroy themselves. Now, after we have studied the Buddha, listened to the Dharma, and understood the essence of the Dharma realm, which is "the Truth as the whole of all things as one," we can emit the Principle of Bodhichitta; Then, from this true and mysterious bodhichitta mind, everything naturally changes, we are no longer as selfish and narrow as before, we no longer only take care of ourselves, we can extend our compassion, love and care for all sentient beings and always wish to be able to get all sentient beings out of prison together

Again, thanks to studying the Buddha and listening to the Dharma, we know very well that we often drift in infinite reincarnations of birth and death; in each lifetime we have a close and loving relationship with different beings. After all, are all sentient beings once our relatives? Among them, there are sentient beings who have been their parents. The gratitude of our parents for being born and teaching us from childhood to adulthood is so much hardship, how great that merit is. In fact, all beings in the Dharma realm are likely to have been their parents, just because we don't remember. Even in our lives, we have been animals, we all have mothers, even though our mothers are animals, but every mother animal loves and raises her children! So, imagine, if I were able to get out of a burning house, but when I thought of my mother still trapped in that burning house, I would have turned my face away and let my mother burn to death in it, refusing to turn around to save my mother from the house of fire. In the same way, once we cultivate to attain the realm of enlightenment, not only for our own benefit, but also for the benefit of all sentient beings, and to lead all sentient beings on the path of enlightenment with us, then that is the realization of bodhichitta.

According to the instructions of the Sutra of Immeasurable Life, the person who recites the Buddha's prayer for rebirth must first develop bodhichitta, that is, every time he bows to the Buddha, chants, recites the Buddha, etc., he thinks: Not only are we elaborating, but all sentient beings are also working with us; including the heavens, Humans, animals, hells, and funds are all enjoying the same benefits as themselves. For those who cultivate the Pure Land, it is not only for themselves to be reborn, but for all sentient beings to be reborn in the world of Amitabha Buddha. If we only wish for ourselves, or for our relatives, then we are still grasping for the self, then that spirit is not Mahayana Buddhism, because that mind is not bodhichitta. Thus, whenever we dedicate, make a vow, chant, recite the Buddha, recite mantras or zazen, etc., we should think that we are part of all sentient beings, speaking the voice of all sentient beings. Although most sentient beings do not know the Dharma, have not been able to chant, listen to the Dharma, and practice according to the Buddha's teachings; but now we must also take care of them, recite and practice according to the Buddhist sutras for them, hoping that in the future there will be causes and conditions to take charge, help and lead all sentient beings to Bliss. Moreover

, cultivation is to erode the ego, not to grow the ego. If we don't think carefully, the longer we practice, the more we understand the Dharma, the more we grow our ego. Why? Because I understand the reason, it will not help me at all. When reason and harmony are mutually reconciled, the practice will be easy, fluent, and quickly enlightened. Again, we pray for the Pure Land of Mithra not to avoid suffering, but to be close to the Buddhas and Bodhisattvas in the realm of Bliss, because that is the best and only opportunity to help us attain the path soon. Only after practicing the path on our own can we spread sentient beings more widely, more easily, and freely.

At present, sentient beings and I are still immersed in an endless sea of suffering. Those beings are our loved ones for many lifetimes. Therefore, we ourselves must develop a strong mind, wishing for enlightenment so that we can help our relatives to become enlightened and get out of the sea of suffering of birth and death. Therefore, after we have been reborn and attained the path, as long as there are sentient beings who suffer, we must return to the world to save suffering. Why do we have to pray for rebirth to meet the Buddha, listen to the Dharma, and then spread the word to sentient beings? Because we are still an ignorant ordinary man, who has not yet understood the Dharma, has not yet had the Buddha's wisdom, and does not know how to use the Buddha's medicines to treat the diseases and sufferings of sentient beings. I also don't know how to use the scalpels of the Buddhas and Bodhisattvas to cut off the afflictions of sentient beings' ignorance. So, if we are not a graduated physician and help others, I am afraid that it will make the patient more painful and miserable. Therefore, before we want to benefit sentient beings, we ourselves must study the Buddha diligently, practice diligently, and attain the realm of enlightenment by ourselves first, and then we can truly help sentient beings. The bodhisattva spirit is that even though we are living in this life, we have to live not only for ourselves but also for all sentient beings.

Of course, it is not enough just to make a vow, we need to practice, we have to walk on the path of Buddhism. That path is the cultivation of the six paramitas: almsgiving, self-discipline, perseverance, patience, meditation, and wisdom. Of these six phenomena, all are important, not only almsgiving or wisdom are necessary, but all of them need to develop equally. Why? Because they support each other, there is no before and after, nor is it indispensable to one. If we can practice in this way, bodhichitta will soon be realized. but if you have made a vow without practicing it, it is just an empty vow, not a real vow, so bodhichitta cannot appear.

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