怎么做会得到三宝的加持？

By diligently following the teachings, one will receive the blessings of the Three Jewels.

The Buddha's body is boundless and infinite, the Buddha's vow power are boundless and infinite, and the Buddha's capacities are also boundless and infinite. However, this world is characterized by outflows (asrava), so to benefit sentient beings, certain conditions are still necessary.

The Buddha is omnipresent, yet we do not perceive the Buddha because our own karmic obstructions are too heavy. Therefore, those of us who have faith in the Buddha must strive in our cultivation to a certain level before we can awaken to the principle of the Buddha; having awakened to the principle of the Buddha, we must reach a certain level before the eye of wisdom will open...

Thus, we must employ various paramitas—even the undefiled pure merit and virtue—to permeate our defiled nature, and permeate our ignorance. It is just like a patient who, upon realizing they are ill, will meticulously comply with the physician's instructions: taking medicines, observing dietary restrictions, adjusting one's lifestyle patterns...

Buddhist practice is likewise. In the time of the Buddha, no matter who they were, as long as they followed the Buddha's instructions, they could attain enlightenment. Even though we find ourselves in this Dharma-ending Age, if we meticulously practice in accordance with the Buddha's teachings, we can still achieve liberation. In truth, there is no limitation imposed by the era; as Manjusri Bodhisattva has taught, disciples of the Buddha who practice in accordance with the teachings, each and every one can attain enlightenment and the Way.

However, as we progress into later ages, toxins begin to accumulate in our internal organs, our nervous system grows numb, and even the pineal gland starts to form shells and patina. Consequently, in those times, awakening and practice become increasingly difficult.

The Master has also said, "In the future, even Arhats will not dare to come." For an Arhat is one who has attained liberation for themselves alone. If they were to take rebirth in the Dharma-ending Age where sentient beings are so turbid and afflicted, they would be unable to achieve their own liberation—how then can they save sentient beings?

If it is a Bodhisattva who comes to take rebirth, then it is different, for they arrive endowed with provisions. Although they are born into a human form, the merits and virtues of their bodhicitta are all-pervading, penetrating without obstruction.

Once a Bodhisattva encounters the right conditions, their body of merit and virtue will in turn empower them, purifying their channels and winds. The innate, profound merits transform into acquired discernment, abiding stably in the practice. Once the functions of the practice are activated, the karmic forces of worldly sentient beings can no longer obstruct them. Thus, not only can they restore their own wholesome roots, but they can also guide sentient beings to liberation without hindrance.

The Buddha's teachings encompass the five vehicles (the Human and Deva Vehicle, the Sravaka Vehicle, the Pratyekabuddha Vehicle, the Bodhisattva Vehicle, and the Buddha Vehicle). The first is Human and Deva Vehicle. If the culture of humans and devas flourishes and the influences of humans and devas prevail, this earth remains a place conducive to practice; but if the human realm falls into chaos, the culture of sages and worthies declines, and there is no upward progress in the human and celestial realms, the world becomes one dominated by greed, hatred, and delusion—then it becomes untenable for practice.

In reality, among the six realms, we humans do not possess fortunes as vast as those of celestial beings, nor do we endure sufferings as intense as those of the three lower realms. Our human realm is woven with equal strands of suffering and pleasure, thus it becomes the most favorable ground for contemplation and cultivation. In the past, ordinary Chinese folk firmly believed in celestial deities, the Jade Emperor, the kitchen god, and the door guardians. In truth, these cultural elements fall within the scope of the vehicle of humans and devas, yet such traditions are increasingly fading today.

Therefore, our practice also involves transforming our habitual tendencies, abandoning evil and cultivating goodness, nurturing the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity, and generating bodhicitta. And for the sake of faith and aspiration, we endure what is difficult to endure and undertake what is difficult to undertake—this is what forges the power of Mahayana merits and virtues which precisely embody the practice of selflessness: the Hinayana realizes selflessness, while the Mahayana enacts selflessness.

Why can practice alter one's destiny? Because we are disciples of the Buddha; when we diligently follow the teachings and put them into practice, we receive the blessings and empowerment of the Three Jewels.

It is like upholding precepts: the essence of one who upholds precepts is the Buddha's essence. When we act accordingly, we transform defiled karma into undefiled karma, becoming un defiled merit and virtue. The same holds for meditative concentration: mundane samadhi is conditioned, but with the blessings of the Three Jewels, it is entirely different. In fact, even the attainment of sravakas and pratyekabuddhas are manifestations of the Buddha's power.

Thus, when we practice the Buddha Dharma, we will surely receive the Buddha's blessings and transform our actions into undefiled merit and virtue.