The following is a little understanding: What is faith? It means that for "real virtue" or "real virtue ability", "deep tolerance", "joy" and "desire" can arise, and real virtue has two aspects. The meaning, firstly, refers to the real virtues of Buddhas and Bodhisattvas, that is, the ability of Buddhas and Bodhisattvas to accept and bless all living beings. The second refers to the inherent Buddha nature of all living beings, which is what the Avatamsaka Sutra says. All living beings have the wisdom and virtue of the Tathagata. As far as the Pure Land Nianbutsu method is concerned, the actual virtue is the solemn solemnity of the Paradise of Ultimate Bliss achieved by Amitabha Buddha.
To have deep tolerance means to be able to firmly accept and affirm the Buddhist scriptures. Because I can identify with the Buddha's words and teachings, I gradually taste the taste of the Dharma and gradually develop joy in the Dharma while practicing according to the teachings. This is "happiness", that is, hobbies. At this time, the student likes Buddhism more than anything in the world, because he knows that this is the magic weapon to escape suffering and achieve happiness. As your practice deepens, you will enter the stage of "desire". Desire is actually hope and desire. This desire is to practice self-awareness, be aware of others, and realize the perfect path to Buddhahood. Finally, we reach the state of "purity of mind and nature". For those who do not believe in the Dharma after hearing it, or cannot believe it deeply, or are half-convinced, the solution is to start by eliminating evil and practicing good deeds, and slowly eliminate karma. As a result, good roots are revealed and confidence grows.
After faith arises, it manifests itself in: first, belief in the virtues of the Buddha; second, belief in one’s own Buddha nature; third, complete acceptance of the Buddha’s words and teachings; fourth, willingness to practice according to the Dharma; and fifth, the ability to generate liberation and become a Buddha. desire. For those who recite the Buddha's name and seek rebirth in the Pure Land, after hearing the teachings of the Pure Land Dharma, if their good roots are deep, their manifestations will of course be in three aspects: faith, vows, and actions. And faith: first, the belief that Amitabha Buddha’s great vow to accept is true and true; second, the belief that one’s own original Buddha nature can only be revealed through the majestic blessing of Amitabha Buddha. The wish is to leave this evil world of five turbidities and to be reborn in the Land of Ultimate Bliss. And practice is to be happy to recite the name of the Buddha, because reciting the Buddha's name is the favorite of those who have faith and vows. It is also the most direct expression of the rising faith of those who recite the Buddha's name.
In general, it is the explanation of confidence in "The Theory of Consciousness-Only".