I answered this question a few days ago. The Buddha's salvation of sentient beings is "fully automatic", which is called "any luck" in Buddhist terminology. In other words, Buddha is not like us low-level beings who have to think about things first, and cannot do them if we don’t

I answered this question a few days ago. The Buddha's salvation of sentient beings is "fully automatic", which is called "any luck" in Buddhist terminology. In other words, Buddha is not like us low-level beings who have to think about things first, and cannot do them if we don’t want to. The Buddha can automatically complete his mission of saving sentient beings without having to raise his mind. Metaphorically speaking, the sun shines on all things. He does not need to think about whom he wants to shine on. He can naturally shine on all things, and all those who have the right conditions can bear his sunshine. For example, when it comes to TV signals, it doesn’t need to think about which TV set I want to send the signal to. It sends all signals equally and universally, and can play any program according to the frequency and preferences of each TV set.

Therefore, the Buddha's salvation of sentient beings is "fully automated" and does not require planning. The purpose of saving all sentient beings can be achieved naturally. Therefore, even if the Buddha incarnates in front of countless sentient beings to save them, he never lives in delusions.

The Buddha's realm is inconceivable to ordinary people. He must do things according to our logic, so he can do things that we think are contradictory and incompatible. For the specific realm of Buddha, please refer to Maitreya Bodhisattva 's "Treasure of Precious Nature"

First of all, there is the question of whether Buddha and sentient beings exist at the same time. Buddha and sentient beings can be said to exist at the same time, but relatively speaking, one is a real existence and the other is false. exist. As for how Buddha and sentient beings first came into being, there is no clear explanation in Sutra scriptures. They just say that this realm cannot be understood by ordinary thinking, so there is no specific explanation. However, there are detailed explanations in Tantric scriptures, but without Tantric initiation, we cannot explain it in detail. In short, in the beginningless time, those who understood the truth as it really was became Buddhas, and those who made false distinctions about the truth became sentient beings. That's all I can say. The relationship between their respective minds is that originally there is no difference between Buddha and sentient beings, but sentient beings themselves delusionally create differences between themselves and others. So the difference is: in reality, the Buddha and all living beings are one and the same; but in the false assumptions of all living beings, they differentiate between you and me. Really speaking, the minds of sentient beings have no basis at all, only false attachments. Just like the self in the dream does not exist, but the confused consciousness in the dream is obsessed with itself. The real self is sleeping, but because he has not woken up from the dream, he can only live according to the realm in the dream. He cannot know what the real self is like, and he cannot feel the true realm of the awakened person at all. Although everything in the dream does not exist. The original mind of all living beings is the original mind of the Buddha. However, due to the obstacles of attachment, all living beings are not aware of it at all, so they feel as if they are living in two worlds. They are themselves, and the Buddha is the Buddha. In fact, the difference between them is that they are dreaming and waking up. There is no ontological difference. So, can you say whether the person in the dream and the person who woke up are one or two? Living beings can see the Buddha when they have delusional thoughts, but they do not need to have delusional thoughts to see the Buddha. Just like a person with supernatural powers can see the dream state of a sleeping person. Although he can use his supernatural powers to see the dream state of the dreamer, the Buddha cannot see it because he has no dream mind like the dreamer. Therefore, the Buddha’s vision is outside of the upside-down dream, not within the upside-down delusion. That is to say, let the natural vision and salvation come naturally, without the vision and salvation caused by delusions and attachments in the dream mind.

Although we are actually in a dream, this is for those who are awake. For those of us who are still in a dream, although it is false, we will also feel pain and joy. Although this pain and joy are also false, for those of us who are not awake, the feelings are still real. . For example, your mother is having a nightmare, and you know that the realm in her dream is false, so do you want to help her wake up? Since it's fake, why not let her accept it? Because even if they are fake, to people who are not awake, they feel like real things. Bitterness and joy are still inevitable for them. So although it is a dream, because they have attachments, they have pain and joy. Since they have pain and joy, we must help them. Just because it's fake doesn't mean it won't make people suffer. For example, nightmares and hallucinations are all the same.

If you ask whether there are still these sentient beings in the real world, it is very simple to compare it with the dream. Where did you and the other people in the dream go after waking up? Your problem is similar to this.