What are the three periods of Buddhism’s “Dharma-like, Dharma-like, and Dharma-less”?

Everything in the universe operates according to karma. Buddhism is the law of birth and death, and it also arises and perishes according to the karma and causes of all living beings.

It is said that the destiny of Sakyamuni Buddha is twelve thousand years, the true Dharma is one thousand years, the image Dharma is one thousand years, and the final Dharma is ten thousand years. Some people also say that the rectification of the Dharma lasts for five hundred years, the image of the Dharma lasts for one thousand years, and the end of the Dharma lasts for ten thousand years.

According to the Mahayana sutras such as the "Xiang Dharma Judgment Sutra" and "Daji Yue Zang Sutra", the Buddhist Dharma is divided into three phases, namely, the Zhengfa, the Xiang Dharma and the final Dharma. Each period of luck has its own characteristics. The sutra says: "If you keep the precepts for a thousand years, you will be firm in the true Dharma; if you keep the precepts for a thousand years, you will be firm in meditation; if you are chanting the Buddha's name in the Dharma, you will be firm after ten thousand years of the Dharma." It also says: "In the end of Dharma, hundreds of millions of people will practice it, and they will rarely achieve enlightenment. By reciting the Buddha's name, one can save life and death. "The true Dharma, the image Dharma, and the final Dharma are all caused by the karma of all sentient beings. During the Dharma-rectification era, the blessings of the ancients were vast and profound, and their wisdom was also high. The water in the ground was as nutritious as milk, and the same was true for the water everywhere. By the time of the Dharma era, the water we drank was no longer so nutritious and delicious. Now is the Age of Dharma Ending. The water we drink is not only devoid of nutrients, but also contains many kinds of poisons.

From the perspective of Buddhist principles, this division is not absolute, but is based on the characteristics of sentient beings’ karma and thoughts. So, it's relative. If the mind is right, then the Dharma will appear; on the contrary, if the mind is evil, then magic will appear. Following the Buddha's teachings is Dharma; following one's own karma is magic.

There is a saying in Zen: "Every day is a good day." If we can say: "Every day is a good day," then it can be said: "Every day is the birthday of the Buddha." So what else? What's wrong? Therefore, today’s Dharma conference can be said to be held for those who have not yet learned Buddhism or do not know much about Zen. Therefore, the following teachings can also be said to be for them.

Many people have seen this statement in Buddhist books: "The true Dharma of Buddhism lasts for five hundred years; the Dharma of the image lasts for one thousand years; and the Dharma of the end lasts for ten thousand years." In terms of time, It is estimated that according to scholars' research, Buddha was born in 565 BC, attained enlightenment in 530 BC, and attained nirvana in 486 BC. This is more than 2,500 years ago, so according to the current It should belong to the Dharma Ending Period.

Some people say: "In the Age of Dharma Ending, sentient beings will not achieve anything even if they practice cultivation." Others say: "In the Age of Dharma Ending, you can only achieve success by practicing a certain method; if you practice other methods, you will not be able to achieve it. The farther away you are from the Tao." So today, more than 2,500 years after the Buddha's life, we have to ask: 1. Is there still true Dharma to speak of in today's world? 2. Can spiritual practice still achieve success today? 3. What methods should be practiced to achieve success? If the above issues are only considered based on the distance of time; if we insist that the Buddha's world is more than 2,500 years ago and must belong to the Age of Dharma Ending, then the public will inevitably become pessimistic.

However, we might as well look at it from another angle, that is, from the original definitions of the Dharma, the Dharma, and the Dharma - based on the causes and conditions for sentient beings to learn Buddhism and the methods they practice, we can distinguish what the Dharma is. Like Dharma and Ending Dharma? Then we will have clearer guidelines:

1. Zhengfa: The so-called "zhengfa" is to learn Buddhism by generating renunciation and bodhicitta. We all know that Shakyamuni Buddha saw the sufferings of birth, aging, illness, death, etc. in life, so he decided to practice in order to find a way to liberation for all living beings. Therefore, the so-called renunciation is to express the mind that is disgusted with the pain of life and death and confusion and troubles. Secondly, for those who have bodhicitta, "bodhi" means enlightenment. Want to realize why there is so much pain in life? Where are the sources of these pains? What method can be used to eliminate it?

The root of suffering, according to Buddhist scriptures, comes from the self-view and self-love of all living beings. Therefore, the way to end suffering is to let go of attachment to one's own body and mind. The more selfish a person is, the more painful and troubled he will be. On the contrary, if one can be freed from the shackles of the ego, he can eliminate troubles and gain freedom. Therefore, in order to practice, we must first abandon the root of our view of self and let go of our attachment to and attachment to our physical and mental self.

Thus, the practice methods commonly used in the Dharma era are based on the "four foundations of mindfulness". The four foundations of mindfulness are to observe that our body and mind are impermanent, non-happiness, impure, selfless, false and illusory; thus generating aversion. If you can rely on this and have nothing to rely on, you will be at ease. This also means that if we can take renunciation and bodhicitta as the original intention of learning Buddhism, and practice by abandoning self-view and greed, then even today, more than 2,500 years after leaving the Buddha's world, we are still practicing Buddhism. In the era of Dharma rectification.

2. Image: "Image" means that although the appearance is similar, it has no spiritual connotation. This means that the sentient beings in the Age of Immortal Dharma did not learn Buddhism from the intention of renunciation and bodhicitta; they only came to learn Buddhism by getting close to the Three Jewels based on their own emotions towards the Three Jewels. For example, some people do not feel that there is any pain in life, so they do not bother to seek liberation; but when they arrive at the temple, they feel that the atmosphere there is very good, full of purity and tranquility, so they gradually get close to the Three Jewels. There are also some people who feel that they are very compassionate and generous when they meet monks, so they gradually embark on the path of learning Buddhism and practicing Buddhism. Some people grew up in Buddhist families, so they became Buddhists unconsciously. Some people also come to Buddhism because they hope to find a destination, sustenance or a strong protector in their lives.

Although the above believers are also in temples or Buddhist groups, they follow the public in talking about the principles of "emptiness" and "selflessness"; their bodies are like others, diligently chanting sutras, chanting Buddha's name, Meditate and repent.

However, all the Buddhist methods are actually of no use to them; this is because their original intention does not correspond to the Buddhist teachings. True Buddhism has the original intention of escaping from the three realms and liberating from life and death; but the above believers take "emotion" as the starting point (the emotion for the Three Jewels, not the worldly emotion). Therefore, although the appearance may look good, the inner spirit does not correspond to the Buddha Dharma. Therefore, during the Xiang Dharma period, although there were many practitioners, there were very few who achieved the results!

3. Mo Dharma: "Mo" means the end of the branch. Taking a tree as an analogy, the true Dharma is like its root; the image Dharma is like its branches; and the end of the Dharma is the tip. Living beings in the Dharma Ending Age will no longer have renunciation and bodhicitta. These people only practice Buddhism for the peace and happiness of this world, so in the Dharma Ending Age, many people especially like to talk about induction, hoping that the Buddha and Bodhisattva will give them more sweetness. They never focus on how to eliminate self-conception and self-conceit, but only strive to affirm and increase their self-worth. Therefore, in the age of the end of the Dharma, although there are still many routine "Dharma meetings", there are "meetings" but no "Dharma".

This means that in the Dharma Ending Period, most people only regard the Three Jewels as tools to protect the peace and happiness of this world, rather than sincerely wanting to practice liberation. So today, 2,500 years later, why do so many people become more possessed by demons as they practice more? Mainly because their original intention was to correspond with demons. This kind of practice comes from the heart of desire and greed; then where the desire is, the devil exists. So being possessed is not because there is a devil outside to enchant us, but because we ourselves are the devil!

To sum up, the difference between Zhengfa, Xiangfa and Mofa is based on our motivation and practice; as for the time of five hundred years, one thousand years or two thousand five hundred years Year is not an important factor.

If we take today’s Dharma conference as an example, what are your motivations for participating? Is it to generate bodhicitta and renunciation? Or do you think that since you are a disciple of the Three Jewels, you should attend the Buddha’s birthday ceremony? Or maybe you think to yourself: This kind of scene must be very lively, with things to see and eat, so what a pity it would be not to participate? If you have renounced your mind, or want to listen to some Dharma master's teachings here, then you still belong to the sentient beings in the Dharma Era. If something happens to the Three Jewels, the disciples should support it with all their strength and come to participate. This is a sentient being in the age of the Dharma. For example, if you want to see and eat, you can also bring some Buddha water back to keep you safe; these are undoubtedly sentient beings who belong to the Age of Dharma Ending.

The preciousness of the Buddha’s birth is that the Buddha enables the righteous Dharma to live in the world. As the "Lotus Sutra" says: "The Buddha appeared in the world due to a cause and event; the so-called enlightenment leads to the knowledge and understanding of the Buddha." Therefore, if the true Dharma cannot live in the world, then the Buddha's birth will lose its original significance to us. Therefore, the most important thing to celebrate the Buddha’s birthday is to be determined to uphold and promote Buddhism. Let the Dharma be where the Dharma is, that is where the Dharma Body of the Buddha is. From this point of view: "Every day is the birthday of the Buddha, and everywhere is the birthday of the Buddha." For those who truly practice and learn the Dharma, there should be no day that is not the birthday of the Buddha. Therefore, on today’s Buddha’s birthday, we should make a further vow: to work hard to practice and promote the true Dharma, and to let the light of the Dharma shine in every corner of the world.

I hope everyone can encourage you with this!