Practice by Dhamma and Suffering from Suffering.
The term Dharma in Sanskrit, chos in Tibetan, means holding or maintaining. Maintain and maintain what? That is the excuse of suffering and achievement of happiness. Dhamma not only does this for us, but for all sentient beings.
Suffering Pain
The suffering we experience is of two types: the kind of suffering that people can see right away, and the kind of suffering that we can not see without telepathy. The first type of suffering involves pain in the course of birth, discomfort during illness, agony in aging and aging, and fear of death.
Normal people can not see the suffering after death. You may think that after death I can be reborn as a human. However, not necessarily. There is no reason to think that such an evolution would occur. This does not mean that we will not completely reborn after death.
It is very difficult to know which one is going to be reborn in this realm, which is beyond our present knowledge. If we accumulate good karma throughout this life, it is natural that we will have happy rebirths in the future. On the contrary, if only the majority of negative karma is generated, one will not have a happy rebirth, but suffer great suffering in the lower realms. This is a sure thing. Such reincarnation. If we plant a grain of wheat, a wheat plant will grow. If we plant a grain of rice, a rice plant will produce it. Likewise, by creating negative karma, we will sow seeds of rebirth into one of the three lower realms like hell, ghost, or animal.
There are four states or four hell realms: hot hell, cold hell, marginal hell and hell alone. If more detailed classification, there are eight hot hell. The first floor of the eight hells of hell is the Reviving Hell. Relatively speaking, this is the least painful hell. To understand the extent of suffering in this hell, the pain of a person being burned in a large flame is said to be very light compared to the pain of sentient beings in the first hot hell. The level of suffering is increasing at every level of hell lower than the Hell Movement.
Although we can not see the sufferings of sentient beings in the realms of hell and hungry, we can see with our own eyes the suffering of the animals. If you ask yourself what to do if you are born as an animal, you just need to look at the animals in the streets and the animals that carry heavy goods around here in India, and try to think if you fall in what is their situation? Dhamma is the thing that keeps and protects us, freeing us from the suffering experiences in these lower realms.
The whole wheel of rebirth, the whole of the uncontrolled rotation (samsara), nature of suffering. Dhamma is what protects us from the suffering of samsara. Furthermore, the Mahayana Dharma, the teachings of the Great Vehicle, not only protects us, but also protects all other sentient beings.
Normal people can not see the suffering after death. You may think that after death I can be reborn as a human. However, not necessarily. There is no reason to think that such an evolution would occur. This does not mean that we will not completely reborn after death.
It is very difficult to know which one is going to be reborn in this realm, which is beyond our present knowledge. If we accumulate good karma throughout this life, it is natural that we will have happy rebirths in the future. On the contrary, if only the majority of negative karma is generated, one will not have a happy rebirth, but suffer great suffering in the lower realms. This is a sure thing. Such reincarnation. If we plant a grain of wheat, a wheat plant will grow. If we plant a grain of rice, a rice plant will produce it. Likewise, by creating negative karma, we will sow seeds of rebirth into one of the three lower realms like hell, ghost, or animal.
There are four states or four hell realms: hot hell, cold hell, marginal hell and hell alone. If more detailed classification, there are eight hot hell. The first floor of the eight hells of hell is the Reviving Hell. Relatively speaking, this is the least painful hell. To understand the extent of suffering in this hell, the pain of a person being burned in a large flame is said to be very light compared to the pain of sentient beings in the first hot hell. The level of suffering is increasing at every level of hell lower than the Hell Movement.
Although we can not see the sufferings of sentient beings in the realms of hell and hungry, we can see with our own eyes the suffering of the animals. If you ask yourself what to do if you are born as an animal, you just need to look at the animals in the streets and the animals that carry heavy goods around here in India, and try to think if you fall in what is their situation? Dhamma is the thing that keeps and protects us, freeing us from the suffering experiences in these lower realms.
The whole wheel of rebirth, the whole of the uncontrolled rotation (samsara), nature of suffering. Dhamma is what protects us from the suffering of samsara. Furthermore, the Mahayana Dharma, the teachings of the Great Vehicle, not only protects us, but also protects all other sentient beings.
Refuge
In Buddhism, we will hear much about the Three Jewels - Buddha, Dharma, and Sangha. The first refuge consists of all enlightened beings, Dhamma teachers. The Buddha Shakyamuni, who transformed the First Dharma in Varanasi when teaching the Four Noble Truths, is the most important teacher to us. The ultimate truth in the Four Noble Truths is that the Dhamma must be practiced to attain liberation. This is the refuge object, called Phap Bao.
Dhamma practice requires two factors: identifying the source of suffering and extinction. What is the origin of samsara? It is clinging to a true self that exists and the true existence of all things. We need to develop a hatred for this clinging, which is to bring all suffering to us. We must develop an understanding of the mind-object clinging to this true existence. This antidote is the wisdom (wisdom) of anattå. It is this understanding of not-self that will free us from suffering.
Suffering that we experience in samsara can not happen without cause. The cause of suffering is the emotions and the defilements (karma) and kamma they produce. The root of all emotions, defilements and kamma is attachment. When we understand this, we will long for the law against this ego. Why have not developed the antidote in the stream of consciousness? Why do not we understand selflessness? One reason is that we do not have enough awareness of death and impermanence.
Dhamma practice requires two factors: identifying the source of suffering and extinction. What is the origin of samsara? It is clinging to a true self that exists and the true existence of all things. We need to develop a hatred for this clinging, which is to bring all suffering to us. We must develop an understanding of the mind-object clinging to this true existence. This antidote is the wisdom (wisdom) of anattå. It is this understanding of not-self that will free us from suffering.
Suffering that we experience in samsara can not happen without cause. The cause of suffering is the emotions and the defilements (karma) and kamma they produce. The root of all emotions, defilements and kamma is attachment. When we understand this, we will long for the law against this ego. Why have not developed the antidote in the stream of consciousness? Why do not we understand selflessness? One reason is that we do not have enough awareness of death and impermanence.
Death and Impermanence
The only possible end of birth is death. I will surely die. No life of a living being does not end with death. People try to try different methods to prevent death, but that is not possible. There is no medicine that can help us escape.
If I simply thought, "I will die," then it is not really the right way to contemplate death. Of course, anyone will die, but simply thinking about this reality is not very effective. That's not the right approach. Likewise, if you just think about the reality that you are going to degrade and disintegrate, your body will decay. is not enough. What we have to think about is how to prevent the collapse of ourselves.
If one thinks of the fear that will come at the time of death and how to eliminate it, our meditations on death will be effective. Those who have accumulated some great karmic retribution throughout life will be extremely terrified at the moment of death. They cried, tears rolled down their cheeks, they flowed, stripped their clothes, and their spirit was completely overwhelmed. These are the obvious signs of suffering that will occur at the time of death, because of the fear produced by the deeds they have created throughout their lives.
Another way is to avoid making negative karma throughout life, it is easy to face the moment of death. My experience will be joy, as the joy of a child is to go home with his parents. If we have purified ourselves, we can die happily. By restraining the ten negative kamma and cultivating the opposite, ie the ten good karmas, our death will be easy and as a result we will not have to undergo rebirth in a painful situation. You can rest assured that you will be reborn in the more fortunate condition. By sowing herbs, we will harvest medicinal plants. If we plant the seeds of harmful plants, we produce only poisonous fruits. If we plant the seeds of mental construction, we will experience happiness in the future birth. We will meet both sides, body and mind.
How do we contemplate death and impermanence? As mentioned above, simply thinking, "I will die," does not bring much benefit. We need to think, "If I have done anything in the negative kamma, when I die, I will face many fears and sufferings, and consequently I will have an unhappy rebirth. . On the other hand, if I have accumulated a lot of good deeds for life, when I die, I will not experience fear or suffering and will be reborn in a better fortune. " That is the right way to contemplate death.
This meditation is not necessarily just melancholy, pessimistic thinking, "I will die and I can not do anything." Instead, we need to think about what will happen at death. "After my death, where will I go? What kind of personality did I create? Can I die happily? How to do this? Can I make my rebirth happy? How?"
When contemplating future lives, we need to remember that no place in samsara is reliable. No matter what kind of comedy we will be, in the end, it must also die. I have read in history that there are people who live hundreds or thousands of years. However, no matter how thrilling these scenarios are, no one is dead. Any form of body that we have in the samsaric world must die. There is no place where one can come to escape death. No matter where, when it comes to the right time, we will have to die. Then there is no medicine, mantra, or practice that can help us. Surgeries can cure some diseases in our body, but no surgery can prevent death.
Regardless of the rebirth in any realm, I will also die. Progress will always be ongoing. Observing the long-term consequences of self-actualization and how the process of birth, death, and rebirth proceeds will help us to produce more good karma.
Although we sometimes plan to practice the Fa, we often plan to do this tomorrow, or the next. However, none of us know when we will die. If there is a guarantee that you are 100 years from life, we will have a good time to arrange the practice. However, there is no certainty about the time when we will die. Delaying the practice is very foolish. Some even die in the womb before being born, others die as an unknown child. There is no guarantee we will live long.
Our body is very fragile. If they are made of iron or stone, they will probably make us feel better. But if we look closely, we will see the human body is very weak. It is very easy to malfunction somewhere. It's like a sophisticated wristwatch made up of a myriad of fragile parts. It is not a reliable thing. There are many situations that can cause death such as food poisoning, small insect bites, or even prickly stabbing. Such small things can kill us. The food and drinks that we use to sustain life can become endangered situations of our lives. There is no certainty as to when we will die, or what circumstances will lead to our death.
Even if you are sure that you will live 100 years, many years in this period have passed and we have not done much. We progressed to death as a sleeper on a train, constantly approaching the destination, without knowing anything about the process. I can not do much to stop this process. We continue to progress to death.
Regardless of how much money, jewelery, house or clothing we have accumulated throughout life, they will not make a difference at the time of death. When we die, we have to leave with empty hands. We can not even carry the smallest item. Our body is left behind. The body and mind are separated and the stream of consciousness continues on its own. Not only can not carry a property, nor can I carry my body.
If I simply thought, "I will die," then it is not really the right way to contemplate death. Of course, anyone will die, but simply thinking about this reality is not very effective. That's not the right approach. Likewise, if you just think about the reality that you are going to degrade and disintegrate, your body will decay. is not enough. What we have to think about is how to prevent the collapse of ourselves.
If one thinks of the fear that will come at the time of death and how to eliminate it, our meditations on death will be effective. Those who have accumulated some great karmic retribution throughout life will be extremely terrified at the moment of death. They cried, tears rolled down their cheeks, they flowed, stripped their clothes, and their spirit was completely overwhelmed. These are the obvious signs of suffering that will occur at the time of death, because of the fear produced by the deeds they have created throughout their lives.
Another way is to avoid making negative karma throughout life, it is easy to face the moment of death. My experience will be joy, as the joy of a child is to go home with his parents. If we have purified ourselves, we can die happily. By restraining the ten negative kamma and cultivating the opposite, ie the ten good karmas, our death will be easy and as a result we will not have to undergo rebirth in a painful situation. You can rest assured that you will be reborn in the more fortunate condition. By sowing herbs, we will harvest medicinal plants. If we plant the seeds of harmful plants, we produce only poisonous fruits. If we plant the seeds of mental construction, we will experience happiness in the future birth. We will meet both sides, body and mind.
How do we contemplate death and impermanence? As mentioned above, simply thinking, "I will die," does not bring much benefit. We need to think, "If I have done anything in the negative kamma, when I die, I will face many fears and sufferings, and consequently I will have an unhappy rebirth. . On the other hand, if I have accumulated a lot of good deeds for life, when I die, I will not experience fear or suffering and will be reborn in a better fortune. " That is the right way to contemplate death.
This meditation is not necessarily just melancholy, pessimistic thinking, "I will die and I can not do anything." Instead, we need to think about what will happen at death. "After my death, where will I go? What kind of personality did I create? Can I die happily? How to do this? Can I make my rebirth happy? How?"
When contemplating future lives, we need to remember that no place in samsara is reliable. No matter what kind of comedy we will be, in the end, it must also die. I have read in history that there are people who live hundreds or thousands of years. However, no matter how thrilling these scenarios are, no one is dead. Any form of body that we have in the samsaric world must die. There is no place where one can come to escape death. No matter where, when it comes to the right time, we will have to die. Then there is no medicine, mantra, or practice that can help us. Surgeries can cure some diseases in our body, but no surgery can prevent death.
Regardless of the rebirth in any realm, I will also die. Progress will always be ongoing. Observing the long-term consequences of self-actualization and how the process of birth, death, and rebirth proceeds will help us to produce more good karma.
Although we sometimes plan to practice the Fa, we often plan to do this tomorrow, or the next. However, none of us know when we will die. If there is a guarantee that you are 100 years from life, we will have a good time to arrange the practice. However, there is no certainty about the time when we will die. Delaying the practice is very foolish. Some even die in the womb before being born, others die as an unknown child. There is no guarantee we will live long.
Our body is very fragile. If they are made of iron or stone, they will probably make us feel better. But if we look closely, we will see the human body is very weak. It is very easy to malfunction somewhere. It's like a sophisticated wristwatch made up of a myriad of fragile parts. It is not a reliable thing. There are many situations that can cause death such as food poisoning, small insect bites, or even prickly stabbing. Such small things can kill us. The food and drinks that we use to sustain life can become endangered situations of our lives. There is no certainty as to when we will die, or what circumstances will lead to our death.
Even if you are sure that you will live 100 years, many years in this period have passed and we have not done much. We progressed to death as a sleeper on a train, constantly approaching the destination, without knowing anything about the process. I can not do much to stop this process. We continue to progress to death.
Regardless of how much money, jewelery, house or clothing we have accumulated throughout life, they will not make a difference at the time of death. When we die, we have to leave with empty hands. We can not even carry the smallest item. Our body is left behind. The body and mind are separated and the stream of consciousness continues on its own. Not only can not carry a property, nor can I carry my body.
Karma
After we die, what will come with consciousness? If we have to give up our bodies, friends, and all our possessions, any helpers or whatever will go with our consciousness to future lives?
There is one thing that will follow after death: the seed (seed) that we have accumulated throughout this life. If we have committed any of the ten unwholesome things, a negative seed or a karmic debt will accompany our stream of consciousness to our future lives. When we kill other beings, steal other people's property, or engage in adultery, negative races from negative behaviors of the body are planted in the stream of consciousness. When we lie, slander others and divide people, harm others by speaking words, or saying nonsense words, negative karmic debts from verbal negative behaviors will follow us. at the moment of death. If we have greedy ideas, it is often desirable to have the property of another; If we have bad feelings toward others, want them to be hurt or have something bad;
The opposite is true. If we have created good deeds and renounced negative actions, the seeds of positive energy will follow the stream of consciousness and create better conditions in future lives.
When we really think about the present situation, we will resolve in all ways to build up good karma and eliminate karma. We need to purify the negative of our own self, not to leave even the smallest debt of debt, causing us to compensate in future lives.
We need to see clearly what kinds of consequences can occur in the law of cause and effect. There is one case where a person has a lot of good qualities, but is rude in speech. He has insulted others, saying, "You talk like a dog." As a result, he was reborn as a dog for 500 lifetimes. A little thought behavior, can cause great consequences.
Similarly, a small virtue can produce great results. In the case of a child who had a modest offering to the Buddha, the result was that the child was reborn as Ashoka, who built thousands of Buddhist memorials and performed a lot of super good deeds.
There is one thing that will follow after death: the seed (seed) that we have accumulated throughout this life. If we have committed any of the ten unwholesome things, a negative seed or a karmic debt will accompany our stream of consciousness to our future lives. When we kill other beings, steal other people's property, or engage in adultery, negative races from negative behaviors of the body are planted in the stream of consciousness. When we lie, slander others and divide people, harm others by speaking words, or saying nonsense words, negative karmic debts from verbal negative behaviors will follow us. at the moment of death. If we have greedy ideas, it is often desirable to have the property of another; If we have bad feelings toward others, want them to be hurt or have something bad;
The opposite is true. If we have created good deeds and renounced negative actions, the seeds of positive energy will follow the stream of consciousness and create better conditions in future lives.
When we really think about the present situation, we will resolve in all ways to build up good karma and eliminate karma. We need to purify the negative of our own self, not to leave even the smallest debt of debt, causing us to compensate in future lives.
We need to see clearly what kinds of consequences can occur in the law of cause and effect. There is one case where a person has a lot of good qualities, but is rude in speech. He has insulted others, saying, "You talk like a dog." As a result, he was reborn as a dog for 500 lifetimes. A little thought behavior, can cause great consequences.
Similarly, a small virtue can produce great results. In the case of a child who had a modest offering to the Buddha, the result was that the child was reborn as Ashoka, who built thousands of Buddhist memorials and performed a lot of super good deeds.
Cessation of Temperament and Compassion
Contemplate the kinds of negative behaviors that you have caused and their consequences are a very effective way to ensure your welfare and well-being. When we think of the suffering that we ourselves have suffered from the result of negative karma, and thus make our desire not to experience this suffering arisen, then we have developed. be "released mind."
Getting used to this way of thinking is a form of meditation. First of all, we need to develop mindfulness of our own suffering; After that, we need to extend this awareness to all sentient beings. Consider how all sentient beings do not want any suffering, but suffer from suffering. This way of thinking will help us develop compassion. If we do not develop the desire to escape from our own suffering, how can we develop the desire for other beings to escape from their suffering? I can end my suffering, but that is not the ultimate benefit. We need to extend this desire to all sentient beings, who also desire happiness. We can cultivate the mind and develop the desire for all beings to be free from suffering.
Why should we care about other beings? Because we received so much from them. For example, the milk we drink is derived from the goodness of cows and buffalos, warm clothes help us fight the cold and the wind comes from sheep and goats, etc. These are just a few examples. Why should we try to find a solution, to eliminate the suffering of sentient beings?
Regardless of the practice of vipassana - vipassana or any meditation - we must always remember this idea, "May this practice benefit all sentient beings." will bring benefits to yourself naturally. The normal circumstances in life can help us realize the value of this. For example, if a person is very selfish and only acts for his own benefit, he will not be loved by others. In contrast, people who are kind and always think of helping others are often loved.
The thought that needs to be developed in the stream of consciousness is, "May all be happy and let no one suffer." We must strive to combine this thought into our mindstream. Think about it many times. This can be extremely beneficial. All beings in the past who have developed this mindset are Buddhas, Bodhisattvas, or saints; All the truly great people in the world see this as a guideline. If we can try to develop this idea, how wonderful!
Getting used to this way of thinking is a form of meditation. First of all, we need to develop mindfulness of our own suffering; After that, we need to extend this awareness to all sentient beings. Consider how all sentient beings do not want any suffering, but suffer from suffering. This way of thinking will help us develop compassion. If we do not develop the desire to escape from our own suffering, how can we develop the desire for other beings to escape from their suffering? I can end my suffering, but that is not the ultimate benefit. We need to extend this desire to all sentient beings, who also desire happiness. We can cultivate the mind and develop the desire for all beings to be free from suffering.
Why should we care about other beings? Because we received so much from them. For example, the milk we drink is derived from the goodness of cows and buffalos, warm clothes help us fight the cold and the wind comes from sheep and goats, etc. These are just a few examples. Why should we try to find a solution, to eliminate the suffering of sentient beings?
Regardless of the practice of vipassana - vipassana or any meditation - we must always remember this idea, "May this practice benefit all sentient beings." will bring benefits to yourself naturally. The normal circumstances in life can help us realize the value of this. For example, if a person is very selfish and only acts for his own benefit, he will not be loved by others. In contrast, people who are kind and always think of helping others are often loved.
The thought that needs to be developed in the stream of consciousness is, "May all be happy and let no one suffer." We must strive to combine this thought into our mindstream. Think about it many times. This can be extremely beneficial. All beings in the past who have developed this mindset are Buddhas, Bodhisattvas, or saints; All the truly great people in the world see this as a guideline. If we can try to develop this idea, how wonderful!
The Resultant Cause of Insult to Others to Protect Your Body
Are we advised not to defend ourselves when someone harms us?
This question opens up a very broad topic. If anyone is using a stick or stingray in your head, the best response is to contemplate that you have to go through this because of your past negative actions. Think that person has made this seed nine right now, instead of at some point in the future. You need to be grateful to him because he has helped you eliminate this evil debt in your mind stream.
What should I do if someone attacks my wife or children, whom you must protect? Should you protect them? Is this a negative action?
Because your duty and responsibility is to protect your wife and children, you must try your best to act. You must be wise. It is best to protect them without harming the person who attacked them. In other words, you need to find a way to protect them without causing any damage.
He may hurt your children, but you can not hurt him? Is not it our duty to protect our children from cruel and cruel behavior? If only to sacrifice his life is not it?
To deal with this situation wisely, you need to be very brave. There is a narrative about a Buddha's previous existence, when he was a sailor on the sea with a group of 500 people, to find the hidden treasure. One of the crew was very greedy and to take possession of his own treasures, he attempted to kill the other 500. The bodhisattva (Shakyamuni Buddha in previous existence) knows this plot, and thinks that if this condition continues it will be wrong, because one will kill 500 people. Thus, this bodhisattva had the utmost bravery to save 500 people by killing the other, ready to assume all responsibility for murder. If you are willing to accept rebirth in hell to save others, you have a very brave mind.
In such situations, is killing a person considered a negative behavior?
Nagarjuna (Nagarjuna) wrote in letters to a Friend ( Letter to a Friend ) that if an action is negative in the name to protect parents, children, Buddhism, or the Three Jewels, he will suffer the consequences. The difference is that you are aware of the consequences and are willing to bear them to protect your wife and children altrually or not. If you harm an enemy, you will experience a painful rebirth. However, you need to be ready to face this effect with the thought, "I will suffer for myself and my wife and children will not suffer."
So according to Buddhism, is it still a negative behavior?
Protecting your wife and children is a positive behavior, but harming the enemy is a negative and destructive behavior. You must be willing to accept the consequences of both.
He said that if one causes bad kamma, one will suffer in the future, and one who works well will have happiness. Will these virtues lead to complete salvation, that is, without experiencing rebirth?If you want to attain salvation, you must cultivate the teachings in a complete and accurate way. For example, if you follow the Christian path, you must practice the doctrine of Jesus Christ perfectly. Then Christian salvation is possible. Jesus alone can not save us from our sins; We ourselves have to do something. If not, why did Jesus teach that sin should not be done? If we follow the teachings of Jesus properly, I think Christian salvation is possible. If we follow the teachings of the Buddha properly, the "salvation" in Buddhism - liberation - is possible. END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH TAM GIAC.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.30/10/2017..
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