All truths that can be perfectly observed come from a pure mind. The pure mind is like a calm water surface that can reflect any scenery, and only a calm water surface can be a mirror. If there are waves on the water surface, any scenery reflected on the water surface will also in the waves. Therefore, the highest purity of the mind is the highest level of meditation, and it is also the basis of equality.
I can be blessed if others do good:
When others fail to do good, I encourage and persuade them. This is because I persuade others to be blessed. Now that others have done good deeds, I am happy for him. This is because I am blessed by joy. Praising the virtues of others and making them learn to imitate is to be blessed by admiration.
Every kind of good deeds that extend to the heavens and the earth, from the ages to the present, can benefit me. Therefore, Samantabhadra Bodhisattva makes ten great wishes, and his fifth wish is to rejoice in merit.
From the blessings of many Buddhas and Bodhisattvas to the four lives and six paths of goodness, I admire and rejoice. Then all the blessings of the emptiness and all the world of Dharma will become my blessing. This is why Samantabhadra became Samantabhadra.
In the Western Han Dynasty, there was a man named Dong Yong, who was from Qiancheng. When he was young, his mother died and he lived with his father. When he was busy with farm work, Dong Yong used a trolley to push his sick father to the shade of the trees in the field to take care of his father while doing farm work.
Later, when his father died, Dong Yong had no money to bury his father because of poverty in his family, so he went to the home of the rich man Cao Elder in Xixi Town to sell himself as a slave and used the money to do the funeral.
The rich man knew that Song Yong was wise, so gave Dong Yong ten thousand dollars and sent him away freely. After three years of observing the funeral, Dong Yong wants to return to the rich man's house and become a slave again to return the favour.
Dong Yong met a woman on the way to the rich man's house. The woman said to him, "I am willing to be your wife." So Dong Yong went to the rich man's house with her.
The rich man said to Dong Yong: "I gave you the money, you don't have to pay it back." Dong Yong said, "Your favor has enabled my father to be buried. Although I am poor, I still know I must serve diligently. I want to do my best to repay your great virtue."
The rich man asked, "What does this woman do?" Dong Yong said, "She can weave cloth." The rich man said, "If you do want to work here, you can let your wife weave a hundred fine silk for me."
Therefore, Dong Yong's wife weaves silk for the rich man. She weaved a hundred silks in ten days. So the rich man let them go home. When they went out from the rich man's house, the woman said to Dong Yong: "I am the fairy who is responsible for weaving in the heavens. Because you are the most filial, the Heavens emperor asked me to help you pay off the debt." After saying this, the woman left Dong Yong and nobody knows where she went. -"Huangmei Opera-Fairy Couple"
One's wealth, health, and other blessings cannot be made more and better by blindly asking for it. Because the blessings of the world follow the law of cause and effect. If there is no good cause accumulated before, but blindly insisting on a good result now, it is like building a tall building without a foundation. The blessings in the world depend on the accumulation of virtues. The accumulated virtues, whether hidden virtues or obvious virtues, can have a positive impact on present or future blessings. This is the reason why the ancients said "Only do good things, don't ask about the future." Therefore, those who pursue the blessings of the world know how to accumulate virtues and understand the truth that only virtues can improve blessings. From the perspective of Buddhism, accumulating virtue and doing good is the basis of entering the Tao. Without the accumulation of virtue in the world, there is no opportunity for enlightenment and perfect wisdom. Therefore, the sutra says: "Subhuti. If you have an idea, you feel that the Tathagata does not need to have perfect virtue to realize the supreme enlightenment. You shouldn’t have this thought.” It means, “Don’t think that the Tathagata can realize the supreme enlightenment without accumulating sufficient merit.” This is exactly what a virtuous person said in ancient times: "I would rather believe that there is a karma as big as a mountain than the idea of not believing anything as big as a mustard seed." If a person has attachments, he can't escape the cycle of life and death, but he is still attached to cause and effect, he is afraid of falling, he can cultivate goodness, and he can get blessings. This is attachment. Although he cannot get rid of life and death, he is still attached to cause and effect, and he will not fall. If a person is attached to emptiness, then holding precepts is also emptiness, violating precepts is also emptiness, birth and death is also emptiness, and Nirvana is also emptiness. Hell is also emptiness, everything is emptiness, he feels that nothing matters anymore. This is a wrong understanding of the meaning of emptiness, taking emptiness, the result of this is that the next life will fall into hell and evil ghosts and beasts. In other words, clinging to emptiness is more terrifying than clinging to clinging, and it’s even harder to escape from life and death. Therefore, the Buddha advised Subudi not to think that the Tathagata can realize the supreme enlightenment without the consummation of virtues.