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Chapter 61 Leng Xiang Haunts the Red Bridge Dream

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    ?

    [1] "Blossoms on the Blossom. Merry Outside" Wang Shifu. Yuan Song

    The appearance looks romantic and youthful;

    Intrinsically smart, talented and talented.

    Kneading his body in every possible way,

    Come and go to show off your handsomeness to others.

    The next day, Wan Zhedu woke up very early.  On the one hand, he has the habit of reading early, on the other hand, he has something on his mind, so he gets up extra early.

    At this time, Guo Jing is still sleeping with his head in his arms, and he is talking with Liu Ruyan in his dream, so beautiful that he doesn't want to wake up!

    In fact, Guo Jing also wanted to get up earlier: firstly, he wanted to see if "My Mistress" was as beautiful as the master's painting; secondly, he also wanted to meet that lovely, smart and clever Liu Ruyan.  He also really fancied, who is Ruyan, she is Liu Haohao's treasure, the future daughter-in-law.

    Guo Jing really regarded Ruyan as a little maid, he always thought: the young lady married the husband, and the maid matched the piano boy, it was logical, wouldn't it be beautiful!  Therefore, I also want to get close to the past, but my eyelids don't listen to me, and I can't wake up on my own initiative.

    Wan Zhedu waited for a long time, but there was no movement of Guo Jing.  He got a little impatient, so he shouted loudly: "Qin boy, Qin boy! You haven't woken up with me yet! Come and wait for Mr. Ben to wash up!"

    Guo Jing hurriedly got up, and said in response, "Master, here we come, here we come!"

    "What day is it today, you dare to sleep late! It's really unreasonable! Why don't you hurry up and wait for me to freshen up!"

    Guo Jing seemed to have made a huge mistake, and replied in a low voice: "Yes!" After finishing speaking, he went to wash his face.

    When I went out, I met the little monk Wuchen. Wuchen asked, "Has Mr. Wan got up?"

    Guo Jing said: "I got up early, please come in, little master."

    Wu Chen and Wan Zhedu were also bound by the Sansheng Stone, so they paid attention to the marriage between him and Miss Yu from the very beginning.

    Today is a critical day. It seems that Zhe Du is not in a hurry but Wuchen is in a hurry, because he came to Zhe Du early in the morning and reminded him to go to the dojo earlier.

    Wuchen walked to Rongji Mountain House, pushed open the door, and saw Zhe Du sitting there in a well-groomed dress, stepped forward to greet him, "Good morning, sir!"

    "Morning, little master!"

    "Sir, today is the right day, you should go early!"

    "Thank you, little master, for reminding me."

    At this time, Guo Jing brought the washing water, and Zhe Du asked while washing, "Little Master, what kind of clothes should I wear today?"

    "For things like praying for blessings and longevity, it is best to wear plain colors, as close to natural clothing as possible, and it is best to wear looser clothes, and wear some clothes that are convenient for kneeling"

    "Miss Yu also wears plain clothes?"

    "That's natural." Wu Chen said mysteriously, "Let me tell you, today Miss Yu not only knows plain clothes, but also plain makeup. Today will definitely feast your eyes."

    "No makeup? No makeup, why?"

    "When you go to a place like ours, you must avoid wearing heavy makeup. A clean face also means a pure heart. When you face the Bodhisattva with your face, it can show that your heart is not panicked and your state of mind is clear"

    Wan Zhedu changed into a white dress, wearing plain silk Xie Yuanzhong on his head, light white satin sea green, and powder-soled soap boots, making him look extraordinarily chic.

    Seeing Wan Zhedu fully dressed, Wuchen said: "Sir, please go with the monk."

    The two of them headed towards the "Ksitigarbha Hall [1]" one after the other, Guo Jing followed closely behind.

    ¡¾2¡¿"Zhuma Listening. Dharma Drum Jinduo" Wang Shifu. Yuan Song

    ? Dharma drum Jinduo, May wind and thunder resounding in the temple corner;

    The bell sounded the Buddha's name, and the clouds and rain sprinkled the pine shoots for a long time.

    The old monk is not allowed to knock on the waiting door,

    There must be a smoke newspaper outside the screen window.

    A lovesick greedy brain,

    When you see him, you must be very full.

    In the Ksitigarbha Temple, it was very lively. Cigarettes were wrapped around and formed a cloud cover, which floated directly outside, covering the green glazed tiles.

    The Buddhist chant sound of the monks chanting mantras and sutras is like the waves in the sea, each wave is as high as the wave.  In the hall, the shadows of the flags are shaking, the shapes of the buildings are fluttering, the Dharma drums are pounding, and the golden bells are booming, just like summer thunder in the corner of the hall; the sound of bells and Buddha's chant, surpassing the wind and rain for half a day, floats on the tops of the pine trees.

    ?Fazhi led a group of junior disciples to pay homage to the Buddha and do meritorious deeds.

    ? According to the arrangement of Elder Mingben, on the first day, he recited the "Dafang Guangfo Huayan Sutra", on the second day he recited the "Miaofa Lotus Sutra", and on the third day he recited the "Ksitigarbha Bodhisattva Sutra".  Today is the third day, and the donors are all coming to burn incense, and Elder Ming personally presides over it, so none of the monks dare to slack offDon't be merciful and merciful, so the focus of the vow is to save sentient beings in evil ways.  In terms of karma and cause and effect, what kind of karma you do will result in what you do, which is self-inflicted.  On the other hand, people cannot bear the suffering of their ancestors and relatives in hell.  Buddhism believes that one should not only seek one's own profit and happiness, and should not forget the kindness of ancestors and six relatives. Therefore, both those who have not fallen into the evil way and those who have fallen into the evil way should be rescued with convenient methods.

    ¡¾Salvation at the time of death¡¿

    Charity is a blessing: Buddhism believes that when the sick are most dangerous and suffering, they are likely to fall.  The way of salvation is to donate what belongs to him, preferably his most beloved thing.  The most beloved thing can be given, and there is nothing else that cannot be given.  Giving with the things you love the most has the greatest merit.  Most people commit crimes for money. If you can give money or the most beloved thing, and explain to those who are seriously ill, you can get great merit and retribution.  On the one hand, it makes them abandon greed and attachment, and on the other hand, it increases their merits, so as to reduce the possibility of falling into evil ways. This is the fundamental salvation method of Buddhism for dying patients.

    ?Cultivate merits and virtues in front of the Three Jewels, chant scriptures and call the Buddha's name: relying on the power of the Three Jewels, you will benefit greatly when you are dying.  The "Ksitigarbha Bodhisattva Sutra of Fundamental Vows" explains that when a person is dying, his state is not good, his sins are heavy, and he is most likely to fall.  If one's parents, brothers, sisters and other relatives set blessings and virtues for them, light lamps and flags, chant scriptures or chant the names of Buddhas and Bodhisattvas, all of them can make the deceased leave the dangerous road and walk towards a safe future.  A simpler method is that when a person is dying, if he can hear the name of Bodhisattva Ksitigarbha, a holy name reaches the ears, and he knows that there is Bodhisattva Ksitigarbha, this person will never experience the suffering of the three evil realms;  Giving alms and chanting scriptures, releasing lives and making blessings, you will not fall.

    ¡¾Baji after death¡¿

    Remedies: For those who have committed evil karma, they can be rescued by the power of the Three Jewels at the time of death.  If he is already dead, the "Ksitigarbha Bodhisattva's Fundamental Vows Sutra" states that within seven to seven days, he should cultivate blessings, give alms, chant the Buddha's name, and return to him, so that he can stay away from suffering in the three evil realms and be reborn in the human world or in the heavenly realm.  Seven seven days refers to seven seven days with a total of forty-nine days. During the seven seven days, doing Buddhist work is not limited to the first seven or twenty-seven days, but can be done within forty-nine days.  Within forty-nine days, the monks are invited to recite scriptures and repent, and set up fast to make offerings, so as to dedicate their merits to the deceased.  In the transitional stage before the karma of the dead person's next life has not yet appeared, the dead person is turned back from the evil way to change the destination of rebirth.

    The Buddhist "seven-seven-day" retribution principle: after death, some people receive the retribution immediately, and some receive it after a period of time.  For those who have committed serious crimes, they will die in this one thought, and go to hell immediately in the next thought. There is no distance between the two thoughts, and they will become endless hell.  The way of rebirth in heaven is also like this. If you do good deeds, you will be reborn in heaven if you die in one thought and die in the next thought.  If reborn in the human world, animals, hungry ghosts, etc., it usually takes a period of time to receive the retribution.  The stage from death to rebirth is called "the bardo body". The bardo body dies once every seven days, and immediately receives another bardo body at the second thought after death.  It is possible to receive retribution on the first day or the second day, and after a maximum of forty-nine days of seven births and seven deaths, one decides to be reborn.  The bardo is the transitional form of the transitional phase.  "Ksitigarbha Bodhisattva's Fundamental Vow Sutra" explains that within seven or seven days, the deceased hopes that his relatives will pray for the protection of the Three Jewels and cultivate merits extensively, so that they can get better opportunities on the verge of degeneration.  The deceased is powerless to make decisions in the bardo, and he can only hope that his relatives will recommend him.  If there is no one to rescue after seven or seven days, you will have to suffer in the three evil realms along with your karma.

    ? Distribution of merits and virtues for transcending Buddhism: family members chant scriptures and chant Buddha for the dead, and the merits and virtues are not completely attributed to the deceased.  "Ksitigarbha Bodhisattva's Fundamental Vow Sutra" explains that if a person dies, he will give charity, make blessings, recite sutras, and recite the Buddha for him, and all the merits and virtues he will get will be more alive than dead.  The meritorious person gets six points, and the deceased gets one point.  Therefore, the "Ksitigarbha Sutra" says: "survival and death benefit both".  At the same time, the "Ksitigarbha Sutra" emphasizes that doing meritorious deeds for the deceased within seven or seven days requires the joint piety of family members and sutra chanters to be effective.  If the vegetarian kills and eats meat, or the monks are not diligent in doing Buddhist work, the deceased will not benefit.  Therefore, it will be effective if the relatives have a sincere heart with a pure heart, take part in a vegetarian diet, and have confidence in the Three Jewels.

    (Also) Chanting scriptures on ten fasting days: "Ksitigarbha Bodhisattva's Bodhisattva Vows Sutra" says that if on the "ten fasting days" (the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third,  On the 24th, 28th, 29th, and 30th) fast and recite the "Ksitigarbha Bodhisattva's Fundamental Vows Sutra" once, you will be able to stay away from diseases and be rich in food and clothing.  (Remember the site URL: www.hlnovel.com
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