HOW WAS PRACTICE?
However, this is an important issue that many people practice, including those who have practiced for many years, often do not understand and confuse about it. It's hard to be born a human. It is even more difficult to be born as a human being with the opportunity to meet the true Buddha-dharma. So today I will shed light on the teachings concerning the question "What is practice?"
The essence of learning Buddhism lies in doing what we learn in the process of cultivation. We use good and bad causes as objects of consciousness. So first of all we have to understand how to practice. Cultivation means cultivating the growth of good karma and cultivating the alienation of bad karmas. Cultivation is the cultivation of good kamma, good karmic growth and good harvesting. It means avoiding the rise of bad karmic causes, not planting bad karmas, and avoiding bad fruit harvest. But the word cultivation has a broader meaning. First, we must understand how to practice.
There must be something that practitioners can rely on. If there is no one to rely on, your practice is very likely to become a false practice, in addition to Buddhism, such as the practice of evil beliefs will cultivate the behavior of the devil. The practice of Buddhist beliefs will cultivate the behavior of Buddhas. Therefore, there must be something for the practitioner to rely on. There must be patterns that practitioners can use to contemplate and rely on.
Every other religion agrees to eliminate bad things, develop good, restrict selfishness, and benefit others. Practitioners can not rely solely on these things during their practice without understanding the purpose of Buddhism. Only those are not real Buddhist practices. Because, in our practice, what we rely on is the Buddha. The perfect enlightenment of the Buddha is the model for our practice. We use the three karmas of the body, speech, and mind to do all things like the Buddha. So we keep ourselves away from impure karma based on delusions and evil deeds. So we constantly keep ourselves away from evil. By not being involved in bad things, our three karmas do not create bad karma. In addition, We must do all good karma. Even a kind thought is something we need to do to increase and never to diminish. We need to grow good karmic relationships, good causes, and good deeds every day. In simple words, we must always stay away from evil and accumulate what is good.
Why can we say that we have to stay away from evil deeds and not say we have to eliminate bad deeds? In the truth of Buddhism, it is stated that the law of cause and effect can never be denied. Human and fruit can not be destroyed. To say that it is possible to destroy it is a narrow view. So we can only build a wall of good karma, like building a protective wall. The wall of this good kamma is capable of preventing us from bad kamma.
So by just learning from the Buddha, cultivating the Buddha's behavior and eventually becoming a Buddha, we can truly be liberated from karma (cause and effect) that binds us. Into the cycle of reincarnation. Cause and effect persists when a person becomes a Buddha. However, causality does not affect a Buddha. For example, when the Buddha saw the mountains of the sword and fire in the hell realm. The swords and fires continued to exist as a means of utter pain for the sentient beings of the karmic retribution. When the Buddha suddenly jumped into the mountains of fire to suffer for other beings, the mountain swords and sea fire immediately turned into lotus pond full of orange juice. They transform into a wonderful state. For a Buddha, all evil karmic duties become the manifestation of good karma.
Cultivation is to get rid of samsara , liberate you from all suffering, become a saint and persevere until you become a Buddha. In order to get rid of samsara we need to create a mind of renunciation, a mind of conviction, a mind with unshakable prayers, a mind of diligence and a mind. Mahayana Bodhi. All the states that actually emanate from these minds are based on and based on righteous thoughts. Without the right view, all states of mind will be reversed and confused. In other words, you will not experience any beneficial effect from practicing without your opinion.
For example, if you want to practice bodhicitta first, you will not succeed. It will lead to an empty and illusion bodhichitta, a state of deceived and wrong mind. Because bodhicitta must be grounded in renunciation. That is, you must have a truly determined heart to attain liberation, attain the attainment of dharmas, and to escape the suffering of samsara. You have to understand deeply that torture can not be completely described. Not only are you suffering, but all sentient beings in the six realms of samsara, each of whom we consider father and mother, suffer in the painful state of impermanence. Only when you want to free yourself from suffering will you really practice for yourself. Only then can you practice the Bodhisattva Way to benefit your children and others.
However, it would be a mistake if you started with a heart of renunciation. That does not follow the correct order of cultivation. It will create a kind of theoretical, not practical to get rid of the cycle of reincarnation and a state of self-deception, self-confusion of the mind. In this case, you can not create a true state of mind that decides to leave the cycle of rebirth.
So if you want this true state of mind to decide to leave samsara, you must first understand the impermanence. The next step is to have a conviction center. You need to believe in the suffering of samsara, because it is derived from impermanence. Only when one is convinced of the fear of suffering caused by impermanence and attains a state of real fear of impermanence. Having attained the state of mind that is truly afraid of impermanence, the mind that decides to get rid of the cycle of birth and death will grow stronger and stronger. Naturally, state of mindfulness leaving the circle of samsara will enter into a state of real fear of impermanence. If beings who do not understand all conditioned dharmas are impermanent, if they do not understand the suffering of impermanence and samsara, They can not create a conscious mind to form thoughts that want to get rid of the cycle of rebirth. If you never think about leaving the cycle of samsara, you will not cultivate anything, nor do you want to learn Buddhism. Those who do not learn Buddhism have no desire to escape samsara. How can a person who does not learn Buddhism have the mind to leave samsara? Therefore, you can not cultivate a mind of determination to leave samsara. Just as from the first step, you will not go to Buddhism without an understanding of impermanence. (Actually, there is a sense of fear of impermanence and actually a state of fear of impermanence.) Even if you become a Buddhist, you will not have the depth of proper cultivation. If you never think about leaving the cycle of samsara, you will not cultivate anything, nor do you want to learn Buddhism. Those who do not learn Buddhism have no desire to escape samsara. How can a person who does not learn Buddhism have the mind to leave samsara? Therefore, you can not cultivate a mind of determination to leave samsara. Just as from the first step, you will not go to Buddhism without an understanding of impermanence. (Actually, feelings of fear of impermanence arise and actually arise in the state of fear of impermanence.) Even if you become a Buddhist, you will not have the depth of proper cultivation. If you never think about leaving the cycle of samsara, you will not cultivate anything, nor do you want to learn Buddhism. Those who do not learn Buddhism have no desire to escape samsara. How can a person who does not learn Buddhism have the mind to leave samsara? Therefore, you can not cultivate a mind of determination to leave samsara. Just as from the first step, you will not go to Buddhism without an understanding of impermanence. (Actually, feelings of fear of impermanence arise and actually arise in the state of fear of impermanence.) Even if you become a Buddhist, you will not have the depth of proper cultivation. How can a person who does not learn Buddhism have the mind to leave samsara? Therefore, you can not cultivate a mind of determination to leave samsara. Just as from the first step, you will not go to Buddhism without an understanding of impermanence. (Actually, feelings of fear of impermanence arise and actually arise in the state of fear of impermanence.) Even if you become a Buddhist, you will not have the depth of proper cultivation. How can a person who does not learn Buddhism have the mind to leave samsara? Therefore, you can not cultivate a mind of determination to leave samsara. Just as from the first step, you will not go to Buddhism without the understanding of impermanence. (Actually, the feeling of fear of impermanence arises and actually enters the state of fear of impermanence.) Even if you become a Buddhist, you will not have the depth of proper cultivation.
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To understand what the practice is, you must understand the eight basic correct views related to learning Buddhism and cultivating.
To understand what the practice is, you must understand the eight basic correct views related to learning Buddhism and cultivating.
The first is the sense of impermanence.
Second is conviction.
Third is the mind of renunciation (mind decides to leave samsara).
The fourth is the mind with the right vows.
Thursday is the heart of effort.
Friday is the precepts.
Saturday is meditation.
The eighth is bodhicitta.
Recognize these eight practices and do them with the right mindfulness of Dharma practice . These eight fundamental right views are indispensable to practitioners, and must not be in the wrong order.
All the fruits of the consciousness of impermanence are the roots of the practice.
All results are from the mind of the conviction that the cause of the consistency is not changed.
All the fruit of renunciation is the cause of deliverance.
All the fruits of the righteous prayers are the cause of the actions.
All fruit from diligent mind is the cause of continuous, sustained progress.
All the fruits derived from obeying the precepts are the roots of the right direction.
All fruit has meditation and is the core of wisdom.
All fruit of bodhicitta is the cause of becoming a Bodhisattva.
These eight fundamental views are the foundation of practice, liberation, and accomplishment in the Fa. If the roots are not right, practice can not be established. Therefore, practice can not be wrong. Therefore, taking part in the eight fundamental steps of cultivation must be guided by the opinions. That is guided by the correct understanding and the correct way, you develop the right practice by going through these eight basic steps in the correct order. That is the practice. In your practice, you must constantly bring bodhicitta into practice. Bodhi mind is the basis for becoming a Bodhisattva.
According to the Buddha's discourse on dharma, the true meaning of bodhicitta is that it is the inevitable cause of becoming a Bodhisattva. Anyone who goes on the path of enlightenment will eventually reap enlightenment. The broad meaning of bodhicitta encompasses all the Mahāyāna dharma related to the rescue of sentient beings by the great compassionate mind and causes the degrees of enlightenment of a Bodhisattva.
However, because of the incompleteness of the merits of sentient beings, some of the inherent meanings of the Buddha-dharma have been lost in the transmission process between generations. Especially in this Dharma Ending Age, karma of beings in the three realms of the universe is like a turbulent ocean, it is difficult for sentient beings to meet the true Buddha-dharma. This is like a blind turtle swimming in the sea rising and examining the neck in a ring on a floating wooden board. Indeed, it is now extremely difficult to find the perfect Dharma. As a result, the meaning of bodhi has been diminished. It has been continuously reduced from the broadest to the narrowest sense of bodhicitta.
There are two types of bodhicitta. Bodhicitta with noble meaning and bodhicitta with secular meaning. Bodhicitta in the ordinary sense can be divided into "bodhicitta (oath)" and "bodhicitta (action)". Whether it is the noble bodhicitta or the ordinary bodhicitta, if you are guided by the 'two sets' of the seven branches of bodhicitta, that is the highest and best bodhicitta, and Most complete.
Every being in the six realms of samsara living in the three realms of existence has the right to cultivate bodhicitta. However, most sentient beings do not have enough karmic conditions, so they practice a small, limited part of bodhicitta. As a result, they often misguide misunderstandings, such as only those who have enlightened minds can practice bodhicitta and bodhicitta is the state of the body of enlightenment. Of course, we do not reject these already existing parts of bodhicitta. However, these perceptions limit the practice of bodhicitta to those who do not have enlightened mind. More importantly , bodhicitta does not depend upon enlightened or enlightened mind . Bodhicitta is the power of vows from compassion by Buddhist Buddhists in any of the six realms of samsara in the three realms of the universe, as well as from the power of the vows of compassion. Of the saints in the world. Bodhicitta is the real activity based on compassion that wants to help sentient beings to become Buddhas or Bodhisattvas. It is the heart of love in the spiritual sense that even enlightened beings, enlightened ones or saints or ordinary people have.
With bodhichitta, the enlightened ones use the enlightened state of dharma and realization, the proper practices and the propagation of the dharma to teach and enlighten beings so that they become Buddhas. With bodhicitta, unenlightened people swear by compassion that sentient beings and themselves will together achieve dharma and attain liberation. They help others to enter the path of the Buddha's Dharma. For such people, bodhicitta is the virtue of helping others achieve accomplishment in dharma. Because they benefit others, they will benefit. Therefore, they strengthen individuals to lead them into the Bodhisattva.
The manifestation of bodhicitta is manifested by the practical practices related to the three karmas, whose practice is the reflection of great compassion. Any true practitioner, regardless of whether they are ordinary or holy, has the right to initiate bodhicitta and to initiate bodhicitta. Because bodhicitta is not the enlightened mind, only the saints possess it. The reality is that these actions are based on compassion. It is the sowing of seeds based on the vow that they and others become enlightened. Bodhicitta not only includes the ten virtuous qualities, the four immaterial states of mind, the six paramitas, and the four virtues of the Bodhisattva (four methods used by Bodhisattvas to approach and save). Help sentient beings). Furthermore, it includes the entire Tripitaka, the entire secret teaching, all oral traditions,
So bodhicitta is the ultimate truth in the broadest sense. With a buddha, bodhicitta is the trinity, the perfect wisdom summarized in the four noble truths, the mind of the Supreme Being. With a Bodhisattva, bodhicitta is spreading dharmas and benefiting and helping sentient beings with great compassion. For a person who has enlightened, bodhicitta is not attached to the attributes or characteristics of things and does not fall into the frivolity of the mind or the creation of concepts. This is their original nature. The authenticity of the original nature is the great existence. That is the absolute truth of conditioned law. This truth is not born or gone. For a normal person,
You must have a look on impermanence before you can give rise to bodhicitta. You must understand the impermanence and suffering associated with you and other beings in the cycle of samsara and thus create a view of mindfulness, a consciousness of impermanence. Then you will swear to get rid of samsara. As a result, you will create a mind of determination to leave the cycle of reincarnation. You will say, "I'm determined to leave." You will also want sentient beings in the six realms, like your parents, to leave it. You understand that samsara is like a bitter sea, very difficult to survive, and extremely painful. By this determined look, you will create a strong and urgent fear. You will find a way to be free now.
But you understand that practicing the Bodhisattva's actions is the only way for you to quickly attain liberation from samsara. Therefore, you will vow to become Bodhisattvas. You will find ways to quickly enlighten yourself and others. Naturally, you will create a great compassion. As a result, the seeds of enlightenment have been sown. The onset of bodhicitta is based on a great compassion. As the Buddha said: "Water of great compassion sprinkles the seed of bodhi. As a result, the bodhi tree will have lush foliage and will produce many fruits. "Thus bodhicitta will naturally form. Bodhicitta is the cause of becoming a Mahayana Bodhisattva. You will have clear and correct insights and understanding of cultivation. You will naturally recognize the non-hybrid, the state of the legal body. With bodhicitta,
To cultivate bodhicitta requires practice. Cultivation of bodhicitta is not just ceremonial ritual, vague vows, or practice of visualization. In the practice of bodhicitta, the most important part is to examine deeply the following: "My body is impermanent, it changes every moment, and its strength decreases, grows and dies. I compare why my face has aged over ten years, after more than forty years, and over seventy years. My aging level has changed. I will soon fall into old age, sick and die and then continue to roll in the cycle of samsara where I will experience suffering. I also observe the joy of innocence, newborn, fresh and lively when I was a child. I contemplate I no longer have that youthful appearance. My face and skin are old. My strength has decreased. I'm sick The character of youth has disappeared. The power of impermanence will end my life. All my relatives and friends will go away. Like a dream, it will soon end. My heart is filled with fear. With a definitive mind, I acted according to the precepts, practiced according to dharma, and penetrated bodhicitta by two sets of seven branches of bodhicitta: bodhichitta, compassion for all beings as my mother And Bodhicitta Bodhisattva Bodhisattva. "
When practicing Bodhicitta of compassion for your mother, you must incarnate great compassion and practice as follows: (1) sameness, (2) gratitude, (3) blessings, (4) the word Love, (5) compassion, (6) lust, (7) attachment. When practicing this practice, one should remember to practice the following for yourself:
1. Tri samples (out who is his mother): I deeply understand that all beings in the six realms of rebirth in the three worlds of the universe are my father and mother from rolling away beginningless samsara Life and death.
2. Gratitude: I should keep deep in my heart that all my parents (all sentient beings) are in the cycle of life and death that have given birth to me, nourished, loved and aged for I. Their kindness was to me as deep as a mountain river. I should keep in mind their kindness. I will watch the suffering of my parents (beings) is my misery.
3. Reporter: I understand that my parents (sentient beings) have given me everything. Now they are floating and lost in the six realms of samsara and endure innumerable sufferings. I determined to act to enlighten myself and others, to save and liberate my parents in return for their kindness.
4. Love: At all times, by the actions of the three karmas, I am loving and kind to all sentient beings who have been my parents. I pray they have a long life without disease, riches, blessings and happiness.
Compassion: All day and night, I constantly pray that all Buddhas and Bodhisattvas bless my parents so that they can free themselves from all kinds of suffering, meet and practice Dharma. Liberate them from the suffering of samsara.
6. Drain involved (renounce greed): I do not keep an attachment in the center of everything I do to benefit beings, who used to be my parents. I practice not clinging to all good actions of body, speech, and mind. Therefore, all my good actions become natural and spontaneous, because my nature is inherently good. I do not do well intentionally. I do good and then forget about them.
7. Aggression: In my practice, when I cultivate all kinds of good deeds (good deeds) and benefit my parents (all sentient beings), I Do not cling to any method. I need to cut off all clinging to the self. Recognizing the state of emptiness, I perceive and experience the great happiness that comes from righteousness. Although practicing dharma, I do not cling to the dharma. I do not intentionally get rid of misleading thoughts. I do not intend to find the truth. Not coming and not going, rejoicing, clarifying, and not thinking, I peace as silent water. Everything, including myself, is empty, not real.
The conditions of support for bringing bodhicitta into practice are based on right understanding. We support beings when they do good deeds, but we do not support or help sentient beings in their deeds. We modify their behavior so they can do good things. Thus, we do all the good deeds to benefit beings. We sow seeds of good that benefit our sentient beings. Accordingly, we make seven branches of the Dharma Bodhisattva Dharma. We help sentient beings to do good deeds and help increase their goodnesses. We help sentient beings reduce the accumulation of bad karma and help them stay away from evil. The seven branches of the Dharma Bodhisattva are as follows:
The first is bodhichitta. "I and others are equal."
The second branch is the bodhicitta "Swap between me and others".
The third branch is bodhicitta. "Benefiting others before benefiting me."
The fourth branch is Bodhicitta "merit-making."
The fifth branch is bodhichitta. "Protect the dharma without fear".
The sixth branch is bodhichitta. "Lead effectively everyone practices properly."
The seventh branch is bodhicitta. "Give up yourself to help others create good karma."
When practicing this practice, people should do the following:
Bodhicitta "I and Others Equal": When there is a conflict of interest between myself and others, I will avoid being hated, oppressed, greedy, arrogant, disparaging. . I do not emphasize on my own interests. I need to treat myself and others equally.
Bodhicitta "Swap Between Me and Others": I want to suffer the sufferings of all sentient beings. I give others all my joy and blessings so that they can escape suffering and obtain happiness.
Bodhicitta "Benefit Others Before They Benefit Me": When other beings and I suffer, I want to help them escape suffering before I escape. When other beings and I were happy. I want people to be happier than me.
Bodhicitta "Reconciliation": I address to all sentient beings all the merits and accomplishments I have cultivated in the hope that they will be free from suffering and attain liberation.
Bodhicitta "Defend the Dharma Without Fear": When devil spirits seek to harm the Dharma, lead beings to break the precepts and harm beings that lead to the suffering of sentient beings, , Not afraid of the demonic power of these spirits, and will move forward to protect the Buddha-dharma and the wisdom from which sentient beings will attain liberation.
Bodhicitta: "Lead effectively everyone practices properly": Because beings bear heavy karmic obstacles, because they ignorance and create negative karma, there will be times when they do not repent or Changed my behavior even though I encouraged them positively. In this case, I will use powerful antidotes to lead these people to the right paths of dharma and good deeds.
To abandon oneself to help others create good karma: When the realization of another person is higher than my own or the ability to save sentient beings better than me, I will yield to them to the beings. Can be more profitable. At that time, without hesitation, I gave them away. This enhances the good that happens.
Bodhicitta, part of the practice, is the source of achievement in Dharma practice and is very important. We will give an example involving a rinpoche and a teacher. The rinpoche has been practicing for over 30 years. He received over a thousand secret empowerments. He mainly practices the Dzogchen Dzogchen of the Nyingma lineage. He can teach Buddhism in the Tripitaka classics very good. However, he does not have any real power. Another person, a Dharma teacher, has been a monk for over 20 years. He strictly adhered to the precepts. He can excel according to the sutra (sermons of the Buddha), the rules (rules) and the comment (the commentaries on the teachings of the Buddha). He practiced the great and important Dharma of Tibetan Buddhist Tantrism and was the abbot of a famous monastery. Like the rinpoche, he is famous for teaching the solution. However, he is also incapable of expressing any real enlightenment.
I tell them that even if they practice any of the great teachings of Tantrism, it is like building a castle on sand. Such a castle can not be built. I tell them that even if they get some temporary success in practice, it will quickly disappear. We require them to practice the knowledge and habit of knowledge as they are obstacles. I ask them to practice "What is practice?"
After they practiced this dharma for eight months, we asked them to add Dzogchen practice and other dharma practices. A miracle happened after that. In the test of progress, the rinpoche used the Dharmagas and displayed great power. The actual realization has been expressed. However, the dharma teacher has not shown any capacity yet. He continued this practice. Under our careful guidance on the weaknesses, he finally understood the importance of true cultivation and how true cultivation requires the dedication of time and energy. In the practice of three karma. Finally, he realized there was no room for slippage and compromise. He continued to practice for three months. In one attempt to measure the possibility of showing positivism,
Thus, anyone can practice in this way and doing the right things according to the law will be able to have the right dharma. Naturally, they will develop wisdom. They will not engage in empty theories about the Five Vidyas. Instead, they will show the true state of the result in the Five Vidyas. Such a person will realize that "the manifestation of the perfect reality (supernatural power)" will attain the Bodhi and enter the place of a Bodhisattva.
Practitioners of all schools of Buddhism should abide by these rules of cultivation and practice bodhicitta. If you do not follow the practice of this practice in the right order, you will easily be confused and lost. Such a method is the key to practice.
Learning methods of practicing dharma is another matter. All the benefits obtained from studying the dharma are based on cultivation. When you practice strictly in accordance with the dharma, you will naturally realize the qualities and will reach the state of authenticity. If you do not have the proper rules for cultivation, the dharma you learn will become dharma based on the false or even evil deeds of the devil. If you follow the dhamma of practice as mentioned in this article, your dharma will be good dharma, you are participating in the practice of Buddhism. Cultivation also involves the ten good qualities, the four states of mindlessness, the sixfold truth of the Bodhisattva (four ways of the Bodhisattvas) Used to approach and save sentient beings), etc.
Some practitioners think that they know all the important dharmas that we have today explained about the practice. They will not study carefully and fully penetrate into their thinking the practice that we have said. However, the desire they harbor in the mind is to learn the great law to become Buddhists in this life itself!
For those who have such a way of thinking will only have superficial knowledge, will fall into confusion and will lose the way. Such a person will not learn the true Dharma. Although learning great dharma practices, such as the Dzogchen Dzogchen of the Nyingma, the Heart in the Heart of the Kagyu Line, the Great Perfection of the Absolute Wisdom of the Tatras ( Sakya, the Vajrayana of the Geluk lineage, the meditation of the exaltated Buddhist monk lineage, the chanting of the Buddha of the Pure Land, the dharma of the dharma line, or the meditation and meditation. Theravada Buddhism, they will not get results from practice and will not be able to transform their perception into wisdom. As such, they will just go around in the state of a normal person. They will not be able to express any poses, Whose origin is the wisdom of the esoteric or exuding Buddhism. They will not be able to show any accomplishment in the Five Vidyas. They will only be able to express like a normal person express. They may even be so stupid that they only remember theories in the book and talk about empty theories that are incapable of bringing these theories into practice. Such a person can not really do anything. Even if they can do a few things, they can not go beyond those who specialize in those things in this world. It is not possible to bring these theories into practice. Such a person can not really do anything. Even if they can do a few things, they can not go beyond those who specialize in those things in this world. It is not possible to bring these theories into practice. Such a person can not really do anything. Even if they can do a few things, they can not go beyond those who specialize in those things in this world.
Think about that. Such a person is the embodiment of Buddhism? How come the wisdom from Buddhism is so low? How does a person who has not developed the noble wisdom and is still aware of an ordinary person can possess real dharma to enlighten that person and others? However, if you take part in Dharma practice according to the rules of practice, you will receive authentic Dharma, will become truly good in Hokkaido and tantric Buddhism, and can Showing perfection in the Five Vidyas. Thus we must understand that cultivation is the basis for learning dharma, the cause of liberation, the source of the realization of the divine state.
Today we talk briefly about what the topic is. I have explained the correct theme of bodhicitta, which is part of the practice. I am not talking about other dharmas. There are many other things to teach you. However, if we talk about other teachings in this book, it will not follow the precepts and can easily create bad karma due to this disrespectful act. Therefore, we hope that all those who study Buddhism will devote themselves to studying the Tripitaka and the esoteric teachings or listening to our recorded teachings on dharma. If you listen attentively to these teachings with all your heart, within ten days you will attain a level of peace or the great peace of great enlightenment. If the conditions are full,
Now when you have learned the dhamma of this practice, do you want to practice it? Anyone who engages in true cultivation can become perfect in dharma and attain liberation from samsara. However, we must clearly understand this. Even if you read "What is the practice?" And even though you have read the eight basics of the practice and the two sets of seven branches based on the correct view, it is called "reading the books. Related to practice ". That is not practice. If you understand the principles involved in cultivation, it is called "the theory of practice". It is not practice either. If you start practicing this practice according to its content, it is still not practice. It's called "stepping into the process of cultivation". If you try your best to apply the great compassion that corresponds to this practice, it is called "rough cultivation". It is not yet practiced properly and properly. If you do not need to do your best to apply great compassion, if you do it perfectly naturally , do not try the eight basics of the practice and the two sets of seven. Branch in accordance with the law, then called "practice."
Why even when trying hard to cultivate is still not called "practice" but only called "rough practice"? Since the beginning of time, the power of karma and the obstacles of ignorance (lack of knowledge) hinder practitioners. Therefore, they can not give up greed (desire for selfishness), anger (anger or aversion), and si (deceit). They can not give up clinging to the ego. This creates obstacles based on defilements. This also creates obstacles stemming from their own knowledge and habit of understanding. These karmic obstacles cover all of the mindfulness (thought) of these practitioners. As a result, the process of applying each of these rules of practice is difficult for these practitioners. It is because of these difficulties, They choose the method that uses the highest effort to perform the practice. Use your best effort this way, like a rough rock from the inside out, not a gem that has been polished and polished. Performing part of the eight basics of the practice and the two sets of seven branches without performing other parts is not called proper practice. That is why it is called "rough practice" or "inadequate practice".
Understanding the rules of cultivation, not doing them compulsively, and naturally realizing the eight basics of cultivation and the two sets of seven branches in accordance with dharma are the right practices, it Not clinging to the I and it overcomes obstacles. That is the path Bodhi (enlightenment). Thus, every day, one should consider the great Bodhicitta of compassion for all sentient beings such as my mother and bodhicitta Bodhisattva. They should contemplate basing on the two sets of seven branches, wondering if they have done it correctly or not. If you can not follow the rules in accordance with the teachings here, it shows that you have gone into a "rough practice". If you do not fully comply with these regulations, your practice is not complete. You will not be able to attain Dharma and be free from samsara with such inadequate practice. Even if you have some minor accomplishments, you will not be able to obtain great blessings and wisdom, supernatural powers and the realization of the Five Vidyas.
If you consider yourself daily for two sets of seven branches, do not do them compulsively, have a great compassion, follow the good things naturally, and do two sets Of the seven branches in a natural and legal way, that is true cultivation and full practice. You will easily get liberation, become a saint and have merit and wisdom. Accordingly, you will be able to realize the Five Powers. You will surely come to the location of a Bodhisattva. Also, you should know "reading books related to practice", "understanding the theory of practice", "starting to practice" and "rough practice" are easy. Practicing two sets of seven branches perfectly and without clinging is difficult. Actually, when you get rid of the self-attachment, you immediately enter into the true right practice. How can that be hard? Everyone can do it!
When you consider yourself daily, you may use fellow practitioners whom you know, who you play with, those who are not good with you, the negative karma, whatever Those who make unhappy children, or those you find difficult to play with, who do not talk to children or children do not talk to ... as subjects to consider yourself. You must use them as subjects of practice, ask yourself: "Today I have behaved in exactly two sets of seven branches and in my active expression of my good faith to those who present? When I actively approached him and they attacked me with annoying words, Do I have patience to tolerate these offenses and continue to approach them to show goodwill? "You must not hold grudges against offending and offensive words and actions. cause. If each day you perform bodhicitta without being discouraged, perform two sets of seven branches through three karmas of action, speech, and thought, and truly cultivate yourselves in accordance with the dharma according to dharma. In a real and concrete way, you will be very easy to learn the supreme Dharma. In such a case, the bodhicitta and location of a natural Bodhisattva will become yours. That is the practice. And really cultivate yourselves in accordance with the dharma in a real and concrete way, you will be very easy to learn the supreme dharma. In such a case, the bodhicitta and location of a natural Bodhisattva will become yours. That is the practice. And really cultivate yourselves in accordance with the dharma in a real and concrete way, you will be very easy to learn the supreme dharma. In such a case, the bodhicitta and the location of a natural Bodhisattva will become yours. That is the practice.
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I ended the sermon on cultivation to benefit all sentient beings. However, there is one kind of problem that will harm beings normally occur. We are talking about the use of our name to harm the interests of sentient beings. I would like to call attention once more to this particularly important issue that everyone must take seriously.
In this world, there are some dharma kings, religious figures, rinpoches, dharma teachers and even lay people who claim to be our followers and are trusted. They can claim they represent us to handle a problem. They can claim they carry a message from us. Or they can declare they say our words. Actually, there are practitioners in both the Mahayana and the Hinayana esoteric in each of the major lines. Regardless of the status of the person claiming these things to be noble and how great their virtue is, no one can represent us. This applies even to minor issues!
Only when a person has a specific purpose document that we give them in that they state that they represent us to handle a problem, that document has our signature and fingerprints, And that material comes with a videotape, they can represent us in solving the specific problem in that document. If this is not the case, no matter how high the status of a dharma king, goddess, rinpoche or teacher, their discourses on Dharma do not represent our view and are not considered as Standard of right understanding and right view. We know in no way that our lectures or writings are authentic. Because our lectures and writings really benefit and liberate sentient beings. In addition, anyone should not use any method to add, Reduce or edit our articles or lectures. Whoever violates what is said above is definitely a person with false views and who has fallen into bad roads, no matter how high his status.
So a person can represent us only if all of us personally see a fingerprint document and have clear evidence in the form of a recorded videotape or videotape of ours relating to the subject matter. Is that Otherwise, no matter who the disciple is, even the noble disciples who have been with us for a long time, all they think, say, do, or write is just their own actions. Of them and totally do not represent me!END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.27/3/2017.
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