- Interpretation
- 2001 Years in Singapore's Jingzong Society, Hongfa Training Class, Speaking of Lifeless Sorrows_法会圣众第一_玫萱习讲 (Ren Jing Master)
- Presented at Taichung Life Television in 2004
- 2010 Malaysia _ Forty-eight Vows Essentials Lecture Notes
- The first session [Talking about the relationship between Buddha and the path of being a monk]
- The second game [1 to 2 willing]
- The third game [3 to 9 willing]
- The fourth game [10 to 14 willing]
- The fifth game [15 to 21 willing]
- Game 6 [22 to 27 wish]
- Game 7 [28 to 34 wish]
- The eighth game [35 to 48 willing]
- 2010 Malaysia_Lecture Notes on the Essentials of the Buddhist Scriptures of Guan Wu Liang Shou
- In 2010, Malaysia gave a lecture on the essentials of the Amitabha Sutra
- 2010 Malaysia_Master Yinguang's Notes on Banknotes
- Yuanyuan Temple in Pekan, Indonesia in 2011
- 2011 Malaysia_Lecture Notes on the Essentials of the Upper Life Chapter of the Buddhism Sutra of Guan Wu Liang Shou
- 2012 Years of Pure Land Teaching
- 2012 Year Malaysia _ Pure Land Teaching Times
- 2013 Kulai, Malaysia _ Follow the rules for Buddhist disciples
- 2013 Singapore_Lecture Notes on Buddhist Disciple Regulations
- 2013 Pekandan, Indonesia_Teaching Notes for Buddhist Disciples
- 2013 Muar, Malaysia
- 2013 Toronto, Canada_Amitabha Buddha's Forty-Eighth Vow Lecture Notes
- 2014 Indonesia's North Dry Show _ Buddha said Amitabha
- 2014, Miri, Shihlin, _ Buddha said that Amitabha
- Special lecture
- Buddha one
- Shiai (Ren Jing) Bhikkhuni commented on current affairs in Dharma
- 2010 Year Malaysia _ Buddha's method of super-degree and assistants
- 2010 Malaysia_ Sharing Notes on the Merit and Effectiveness of Yoga Prayer
- 2010 Malaysia Malaysia _ Pure Land Thought Seminar Discussion Method and Principles
- 2010 Year Malaysia _ Yoga Ways and Ways of Practicing Buddha
- 2012 Malaysia_A brief talk on the state of mind for the achievement of faith in the past life
- Lectures in Malaysia in 2012_The Essentials of the Three-Time System
- 2013 South Putuo Temple, Singapore_The Way to Get Out of Suffering Now
- Malaysia 2013_How to build the confidence that blissfulness will become a Buddha
- 2013 Muar, Malaysia_Five Views on Food Storage
- 2013 Canada_Teacher Yoga and Worship Lecture Notes
- Toronto 2013_ Wonderful Live Buddhist Questions and Answers
- 2014 Singapore_The Twelve Great Wishes of Pharmacist Liuliguang Tathagata and the Correspondence of the Pure Land of Western Bliss
- 2014 Puli Pure Dust House is now the key to building confidence in life.
- 2014 Malaysia_Stone Mountain Buddhist Association Disclosure
- 2015 Year of Brazil, Mango Tree National Park Lecture _ Purification and Environmental Protection
- Lianxi Temple, Wuhan in 2015
- A 16-year report on the pure land
- 2015 Wuhan Xiaogan Liantai Temple Buddhist Machine Base Buddha Seven Open
- 2015 Amitabha Temple in Sao Paulo, Brazil_The key to the achievement of reciting the Buddha and becoming a Buddha
- Interpretation of Love-Master Jen King presents a question and answer on the fasting of Buddhism fasting in Segamat, Malaysia, September 2019, 9
- Interpretation of love-Master Ren Jing lectures on Singapore in 2019
- Interpretation of Love-Master Jen King presents a question and answer session in Segamat, Malaysia on September 2019, 9
(XNUMX) Check the motivation of learning!!!
(Written on 2012-5)
The Shurangama Sutra says: "Because of the unreality of the place, the result is tortuous."The ground is like the seed of a vegetable. If the seed is bad, the quality of the fruit will be bad. Therefore, it is very important to examine the original motivation no matter how you learn from the world.
To enter Buddhism, all sects and sects must first develop bodhicitta. The definition of bodhicitta is divided into two categories. As far as the special method of Pure Land Sect is concerned, it is bodhicitta as long as it expresses "the heart of renunciation of evil and practicing goodness, true faith in the Buddha, and rebirth to the West to become a Buddha".The basic interpretation of bodhichitta by other sects and various religions is to "seek the Buddha's way and transform the mind of all living beings".
These two standards of bodhicitta, it is very difficult for ordinary people to truly initiate. We should examine our inner heart before starting the formal class, and see what kind of mind we have in learning this course. The more careful we observe, The results of future learning will be more outstanding.
Full-time students, netizens, or students who will sign up in the future can directly leave a message here for public reference or leave a message on the message. If necessary, I will also revise the opinions of the students here. The text should be concise and concise, so that you can practice your expressive skills.
(XNUMX) Correct learning attitude
(Written on 2012-5)
Master Yin Guang said: "Every sincerity earns one benefit, and very sincere respect gains great benefit." Only by mastering the correct learning attitude can one find a way to Buddhism.
To learn Buddhism and practice, you must not follow the law. What you learn is Buddhism, and what you practice is your own character. It does not matter whether you are good or bad outside. Learn the Fa with a respectful heart. No matter how frankly you can return to your own mind, one point is worth one point. Faithfully practice according to teachings, such a person is not far from accomplishment.
Do you think you have enough respect for studying the Fa?Respect, how do you implement it?
(XNUMX) Send bodhicitta and believe in cause and effect
(Written on 2012-5)
Sending out the inferior results that you feel when you wait for your heart to learn, such as seeking wealth to gain wealth, seeking long life and longevity..., human nature rewards.
Sending out the rewards of the middle class that you feel from middle-minded learning, such as the Hinayana liberation path practitioners, strive to purify and liberate themselves, get the four fruit arhats, and be able to reincarnate in the three realms, but the wisdom is not yet complete.
Sending the best results with the best sense of learning, such as the Mahayana Bodhisattva, who strives for self-relief and altruism, and feels the supreme Buddha fruit when he reaches Consummation.
It also takes time and energy. What causes do you want to plant and what results do you feel?Please record your thoughts within one month and see how?
(XNUMX) One of the definitions of spiritual practice: the beginning of true practice is to be ordained physically and mentally
(Written on 2012-5)
In the Quotations of the old monk Guangqin, he answered the layman's question: "How do the laymen practice?" Mr. Guang replied, "The laymen should recite the Buddha and practice cultivating well!"This means that it’s difficult to talk about true practice in the family’s actual situation. It also shows that the so-called "true practice can only be discussed from the beginning of a monk" (of course, such as Vimalakirti, etc.) The lay person who is a monk in the heart is not referred to here.)
How can we deeply understand the old man’s answer?This sentence shows that after more than ten years of monk practice, did Xueni gradually realize the level of "real practice" that the elderly refer to here. Therefore, Xueni is willing to share with everyone what he has seen in the process of monk practice. I hope that this will help fellow practitioners to develop a sincere respect for the Three Jewels, which will also arouse superior bodhicitta and start practicing Taoism. At the same time, I hope to help fellow practitioners have a correct grasp of the definition and methods of practice. Acknowledgement in order to avoid years of ineffective practice and mistakes in acknowledging the news.
According to the Mahayana Bodhisattva's practice stage --- the six-degree paramita's principles of "giving, keeping precepts, patience, diligence, meditation, prajna", please carefully examine and record the scope and level of your own practice.
(Modern Jingzong monk Guangqin old monk Wanxing sees off the light of light in the sky during the process of Tubhi.)
(XNUMX) The second definition of practice
(Written on 2012-5)
Many fellow practitioners know that "practice" means "correct one's wrong thoughts, words, and actions." But have we really started to practice?
Some people say that a good heart is good, and there is no need to deliberately practice.Some people say that my heart has become a monk, and the relationship is not hindered by the five desires.These words are all specious and non-righteous.The behavior of a good-hearted person must correspond to the state of practice.A person who is a monk must not be greedy in the five desires.It is said in Buddhism that you cannot believe your own thoughts before becoming an Arahant. Ordinary people are easy to deceive themselves and misunderstand the news. Therefore, those who want to practice truly must practice steadily, so that they have all the directors, and they must have the intention to be able to be called. People who truly practice.
(XNUMX) The third definition of spiritual practice is to see through, let go and bring it up
(Written on 2012-5)
Someone asked the family of Budai monk how to practice?The monk put down the cloth bag he was carrying, and then asked, "What about after putting it down?" The monk lifted the cloth bag away again.
What does it look like when you put it down?On the Shurangama Sutra, Ananda said: "Serve the body and mind to the dust." It is the appearance of letting go. After letting go, you must think for the sake of all sentient beings in the Dharma realm. , Purify the body and mind, and then mention Dharma-based Compassion, Non-Predestined Compassion, and Light with Dust and practice the six degrees.
In terms of the objective conditions of family practice, it is often impossible to put aside the stage of practice and directly mention it, and it is not possible to completely put down the matter and actually experience the process of purification of the body and mind. Such practice is often easy to misunderstand oneself. It's already being repaired according to reason. It's like a cup full of aged sauce. Pour the nectar water directly before the sauce is removed. No matter how clean the water is, the pollution inside will still exist.
That's why the old monk Guangqin replied how the lay members should practice: "Recite the Buddha well and cultivate the nuns!" This is really true, not increasing without decreasing, but with great compassion.
Because the family members did not really let go of the body, mind, and customs, the special will teach them the only viable practice at home. Because chanting Buddhism is a practice that relies entirely on the merits of the Buddha's power, and when all living beings recite the Buddha, they practice without cultivating. , You can rely on the merits that the Buddha has already cultivated and join the realm of the Buddha’s fruitful ground of the realization of the full realization of the realization. Therefore, although the body and mind cannot be separated from the mundane and then mentioned, they can also be put down and mentioned in the present to practice the demonstration, so recite the Buddha. Dhamma is indeed the only method by which lay members can "let go" at home to practice.
(XNUMX) The definition of spiritual practice (XNUMX) The appearance of meritorious practice
(Written on 2012-5)
There is a class of practitioners who come back to accumulate merits and aspirations to show the body of the Bodhisattva. This type of bodhisattva may show all classes and identities. Although they may not have been practiced in Buddhism, they have real benefits for all beings.Honor your parents at home, respect your teachers while studying, work loyal to your boss, treat your friends with affection and righteousness, and you can feel heartfelt joy when you get along with them. Although this person may have the name of returning to practice, he does have the merits of past life practice and is a true bodhisattva. Walker.
There is a type of lay Buddhist disciples. Although they relied on the Three Jewels and actively practiced the benefit of all living beings in Buddhism, they can also master the principles of the Three Zang in depth, but I am slow and firm in their hearts. They have no respect for the Three Jewels, and it is difficult to get along with them. Sincerely, this is the writing and cultivating, although it is also a intensive study of the teachings, it is not a Buddhist practitioner.
There is a type of Buddhist monk disciples who seem to be stupid by nature, but they can let go of the world and learn to maintain the pure precepts. Although they have not fully realized, but because they have achieved merit, their wisdom and wisdom naturally coincide with them, and their merit is far beyond the average layman.
There is a type of Buddhist monk disciples who practice in the world, live by wishing to save their lives, study the pure precepts diligently, integrate the principles of Buddhism, can be happy in the conditions of good and bad, and can make all living beings obtain the benefits of the law at all times, and move with them. Either love words, or threats, get close to them, and always feel the expression of their compassion. This is the true work of the Bodhisattva.
(XNUMX) The difference between the difficulty of achievement in the Pure Land Special Method and the Tongtu Method
(Written on 2012-5)
These two terms were judged by Master Yinguang of Jingzong, and they were judged by inheriting the difficulty and ease of the Dragon Tree Bodhisattva in China.The Pure Land Method is easy to practice; to cultivate peace and happiness, it is difficult to practice through the thorough method; it is difficult to practice asceticism that is difficult to practice.
The Pure Land Method is a special method that is able to become the Buddha's ancient name by practicing the three foods based on the power of the Buddha's faith and willingness.
The Taoist School refers to the practice of Buddhism and Taoism through the practice of immeasurable calamity by practicing the Three Learnings of Precepts, Dharma and Wisdom.
In Zen Buddhism, cultivation is not counted until after enlightenment, and after knowing the mind and seeing the nature, it will take three more aksangs and tribulations to complete the Buddhahood.Other undergraduates also need to study for a long time.
The practice of chanting Buddhism is based on the strength of the Buddha’s will and the merits of the name of the Buddha. The name of the Buddha is the merits of self-purification. Starting from the name of the Buddha is like cultivating nature after enlightenment in Zen. Therefore, reciting the Buddha can recite eight billion kalpas Life and death are serious crimes. Although the person who recites Buddhism is not enlightened, it is not enlightenment and enlightenment to cultivate by virtue of the name of Buddha, and to practice without cultivation. The practice is wonderful, so the achievement is fast and extraordinary.
(XNUMX) The pure land special method and the thoroughfare method of "specializing and miscellaneous repair"
(Written on 2012-5)
Although the Pure Land practice emphasizes the need to practice according to faith and willingness, it does not interfere with the practice of precept, concentration and wisdom. As long as the three studies of precept, concentration and wisdom are concurrently practiced, it is not considered that Amitabha’s aspirations are still insufficient. If you need to rely on the merits of self-reliance, meditation, wisdom, and wisdom, then the extensive study of teachings will not hinder the power of confidence and induction in the Buddha.
Young Buddhist practitioners, after the mastery of the Pure Land teachings and beliefs are established, they should study the precepts and the principles of Prajna emptiness if they are able to do so. This can relieve the current troubles and relieve them more freely, which is also convenient for future altruism. helpful.
Older Buddhist practitioners must work hard to learn honestly. It is best to let go of all destiny, read a Buddha's name from morning to night, at most, learn the Pure Land Sutra, and break the evil and cultivate the good at will. If you want to learn more, I am afraid that you will not think. Specialized, it is difficult to feel the power of the Buddha's will.
(XNUMX) Acknowledging that you are an ordinary person with a sin barrier is the key to interacting with the Buddha
(Written on 2012-5)
Confucianism says: "Knowing shame is close to being courageous." Those who can admit their deficiencies are true warriors and real husbands.The most difficult way to get started in the Pure Land Method is the intellectuals, because it is hard to believe in this method and it is even more difficult to put down the body and return to the Buddha's wish for salvation. This kind of strong ego, slowness, and suspicion are the biggest obstacles to the Buddha's induction.
If you can rely on the Buddha, believe in the Dharma, and recite the Buddha, the current self-attachment will be lightened, my slowness will disappear, and the root of goodness will grow. This kind of method that does not practice precepts, concentration and wisdom but can prove merit is purely the fruit of Buddha. The great use of the earth is really deep, subtle and skillful, which can be understood by those who are not good at roots or wise.
(Part eleven) Let everyone preview the basic knowledge and mentality of practice
(Written on 2012-5)
Hello, fellow practitioners, Nammo Amitabha!
Recently, I have shared with you the contents of ten pre-class previews. This part is just a little warm-up. First, I will give you a preview of the fundamental knowledge and mentality of practice.
Next, I will still talk about various examples of Buddhism practice from time to time. I hope that fellow practitioners will repeat the contents of these ten previews and try to implement them. If you really do it, you will find that it seems very shallow. The content of Bai's text actually contains a deep sense and artistic conception in it.
(XNUMX) The deep meaning and application of not seeing the teacher's past
(Written on 2012-5)
Regardless of whether you are a monk or practice at home, respect the Three Jewels and follow the teachings of your teacher, this is the most important attitude in learning the Tao. Therefore, if you do not see the Three Jewels, the teacher's fault is the "precept" that must be upheld.
Of course, not seeing does not mean that things must not be divided and turned aside, but it means that there is no impression on the heart, and no influence from the outside world to the purity of the heart, so that the heart of retreat is born.
If the student is sure that the teacher’s behavior is not correct, the scriptures also say that he should ask the master to follow the teachings in order to prevent future physical and mental harm or adverse effects. If he has attained emptiness, he will not be exposed to the outside world. Those who are disturbed, of course, can choose to go with the situation.
In these five turbid and evil worlds, no matter any group, it is inevitable that dragons and snakes are mixed. Some people have either seen or encountered evil teachers persecuting and doing all kinds of improper actions, and they are afraid of the consequences of disobeying their teachers. Silently endured, the heart fell into a sea of suffering, and the Taoist heart was completely lost. This was all due to my misinterpretation of the teaching method.
A person who learns the Tao should have righteous thoughts, righteousness, stubbornness in choosing the good, not afraid of all kinds of evil and persecution, no matter what kind of misunderstandings and predicaments will be faced in the process of practicing the Tao in the future, he should calmly welcome them, and then get rid of self-holding and Dharma-holding. I am eager to get away from the blissful heart of Sao's survival. Isn't this just the great advantage of monasticism?
(XNUMX) Those who study Buddhism must not have the intention of "walking for the sky"
(Written on 2012-5)
The old layman Li Bingnan once said: "There are so many "good people" in Buddhism that there are too many "good people"." These people are referring to people who always like to walk for the sky.
A wicked person has limits to hurting others, because everyone will guard and resist, but a "good person" hurts others in an intangible and righteous way. It seems that ordinary Buddhist disciples can easily kill people. Choosing to accept the distinction between good and evil is considered to be eliminating karma, so the result of injury can only be the result of blaming one's own stupidity in the end.
Acting for the heavens was originally a loyal act, but is the heart of ordinary people really pure and kind?Or is it mixed with the three poisons of selfishness?Is our wisdom complete?Could it be because of ignorance and loyalty, but just being used by others selfishly and used as a tool to kill with a knife?When we walk for the sky, do we consider whether we have a strong position?If teachers can teach disciples, and parents can teach children, do peers and strangers have a standpoint to teach others at will?If there is a lack of knowledge, opinions, and virtues of teachers and parents, and what they teach is unconvincing, they should also exercise restraint and self-examination. Besides, irrelevant peers, strangers, "good people".
Therefore, those who study Buddhism should remember! When we are righteous and awe-inspiring to do the way for the heavens, we should now vigilantly reflect that our three karma impurity is emerging, we are doing unwholesome karma, and our minds deviate from the way. , Is no different from the wicked.One should also observe the mind and behavior of Buddhas and Bodhisattvas and imitate them in order to achieve skillful wisdom.
In short, the Buddha disciples should always be kind, say good things, and do good deeds to all good and evil people, never treat others with impure body, mouth and mind. They should also actively learn to influence sentient beings with their sincere compassion and tolerance. It is a good man and a good woman who truly study Buddhism.
(XNUMX) How to respond to others' slander against Sanbao?
(Written on 2012-5)
Not long ago, a fellow practitioner was very sad to ask a question. She said that a mage she used to protect had heard that a woman’s belly was enlarged recently!!! But she knew that this mage was actually very good, and she had been ill. Shi enthusiastically helped her and asked if I should protect this mage again in the future?
I replied: "If you feel that you still have Dharma predestined, and he also needs your protection, you can support it as much as you can."
"A man is not a sage, he has no mistakes." It is not easy to be able to become a monk. Usually he must let go of more worldly desires than the world's people, and constantly fight against all kinds of subtle troubles, until The heart is like stopping water, and the skill is mature. During this long process, it is inevitable that you will also face the test of various kinds of relationships. Sometimes you can go through it safely, sometimes you will commit a different kind of fault. Therefore, the Blessed One can also allow men to have seven. Opportunity to return to vulgarity.
If he really made a mistake, he has his own cause and effect, as well as the punishment of the monk's precepts. As a disciple of the law, he should only consider whether he can learn the Dhamma from his teacher, and he should not care too much about the teacher's faults, and others Defamation is often exaggerated or even out of nothing. If the teacher is suffering from rootless slander, the good friends around him will stay away from abandonment. If they can't send charcoal in a timely manner, it will worsen the situation. This kind of unrighteous act is the most sad and easy to retreat. Taoist, at this time, he has also lost the opportunity to learn Tao. Isn't this self-defeating?
Therefore, when you hear or see the improper behavior of the Three Jewels, you should be vigilant in your heart to prevent it from committing itself. At the same time, you should respond to it with tolerance, understanding, and trust. A wise Buddha disciple.
(XNUMX) Examples of monk practice, one of the trivial talks about the grievances and creditors not ordering Deng to receive the three altars ordination
(Written on 2012-5)
A monk practice is a rare achievement if it is not for those who have a deep predestined relationship.In the past, there was a man who wanted to become a monk as much as the Buddha wanted. The Arahant watched his eighty thousand calamities without planting good roots in the world and refused to be ordained....Therefore, a person who knows that he can become a monk in this world must have deeply rooted in the Buddha to become a monkhood.
In 2002, when I received two monks and three altars ordination at Po Lin Monastery in Hong Kong, I heard Master Yinli talk about a real incident.In the past, there was a preceptor who was strong in the precepts and tried very hard to learn the precepts. However, in the few days when the precepts were about to be completed, he suddenly saw the wrong person possessed him. Before the masses entered the altar, he fainted and quietly walked. Going around to the back mountain, after returning, the masses have been on the altar and received the precepts. At this time, the spiritual consciousness is awakened.
Tang Taizong once said: "A monk is a matter of a man, and it is not something the generals can do." The mission of a monk is not an ordinary person, so the person who can consummate a monk today is determined to be a non-ordinary cause, and everyone should be respectful as a Buddha. To be cautious about the matter of being a monk, those who really want to practice the Taoism should also make their minds to be a monk with the burden of the Tathagata family, so that it is easy to complete the bodhi way.
"Shunzhi Emperor Shunzhi Poems" says:
The world's jungle rice is like a mountain, and the bowl is everywhere for the king.
Gold and white jade are not expensive, but robes and shawls are difficult.
(XNUMX) Examples of monk practice Part XNUMX Eating rotten noodles is like delicacy
(Written on 2012-5)
In 2001, I attended the Fifth Dharma Propaganda Training Course at the Purgatory Society of Singapore. During this period, the pressure of studying caused gastrointestinal discomfort and was particularly sensitive to food.
Once at noon, everyone used the fast food in the Zhaitang. I made my mind to eat a bowl of leftover noodles from the previous day. After a big bowl was filled, I found it was rotten after one bite. The sour taste made me feel bad. I immediately nauseated. Just as I was struggling with what to do with this bowl of noodles, a bhikkhuni who was sitting across from me who wandered here and placed an order insisted on helping me finish it. I was very embarrassed and very worried and gave her the noodles. Unexpectedly, I saw her eating her belly as if she was drinking a delicious meal, and she told me that it was okay, her stomach could digest it, and in a while, the whole bowl of rotten noodles bottomed out. I still feel nauseous after seeing her take a bite.When will I be able to cultivate the six kung fu that are not affected by the six dusts?I am ashamed of myself!!!
(XNUMX) Examples of monk practice and trivial talks (XNUMX) A relationship with lay scholars in their studies
(Written on 2012-5)
Teacher Lan Jifu is a highly respected Buddhist historian in the religious world. He was also one of the scholars and professors when I was studying at the Yuanheng Buddhist Institute in the Republic of China in 95. He is also the only lay teacher who can truly admire me so far. , Because I feel that he has more of the vibe and religious sentiment of a monk, and the strong arrogance and rational paranoia of many intellectual scholars. Teacher Lan is really a rare Buddhist disciple in the religious world who has both academic and practitioner demeanor.
When talking about my spiritual journey today, I especially want to bring up this fate, mainly because I am grateful for the special admiration that Teacher Lan has given me in class in the past and the highest score among my classmates; haha...
At that time, we went to the "French Chinese Essentials" taught by Teacher Lan. At first, the teacher thought that the "standard" of our graduate students was not very good. He asked us if we should explain the meaning of French and Chinese in this class. I immediately protested when I heard it. It’s the essentials, of course, you have to give full play to the profound meanings. How can you just explain the literary meaning? Later, the teacher prepared the lessons very seriously. (There is no need to mix up) The teacher did a very good job of the Fahua Essentials class, and I only took it. Very happy and dedicated.
Before the end of the course, the students took turns to give reports, and when the students finished each report and finally it was my turn. On the way off the stage after the report, the teacher unexpectedly said in public, "This is just like giving a report." I listened to my heart. I was both delighted and apprehensive. In fact, I only took advantage of my classmates because I had been trained by the Jingkong teacher to give lectures. I was really embarrassed to the classmates.
(XNUMX) Examples of monk practice and trivial talks of the four sins and obstacles are deep and they are saved by the Buddha and Bodhisattva
(Written on 2012-5)
I believe that although the Buddha's mind is equal, he emphasizes first aid to the sinful child. (Said by Master Shandao)
When I first entered Buddhism, my heart to leave the world was very strong, and I was often in the determination that I didn’t want to stay in the world for a moment. So in the process of practicing, I felt that many strong tests were incurred to achieve me, but at the same time The more difficult the time, there will indeed be many big bodhisattvas (nobles) to help me through the difficulties.
During my studies at the Singapore Propaganda Training Course, due to my qualifications and ethics...I was the worst, so I felt that the academic pressure was very high during my studies, and at the same time I faced a lot of strong circumstance tests, so I was on the verge of I almost couldn't survive the adversity before graduation, so I decided to give up my studies and leave the society.
Later, I went to see the old monk Jingkong, my teacher, and wanted to take a leave. Unexpectedly, after the old monk’s consolation, I still have the motivation to come back from the dead, so that I can refuel to face the test. In the end, I was lucky enough to graduate with the fifth place in the class. The Fifth Dharma Propaganda Training Course (The fifth place is also two masters.)
(XNUMX) Examples of monkhood practice Part XNUMX: Unemployment after graduation---began the journey of asceticism
(Written on 2012-5)
The graduation exam for the training class was personally invigilated by the old monk Jingkong. Since I am the youngest, the class seat is in the last row, just next to the old monk's invigilation position, so I took advantage of the gap and quietly took a piece of paper and asked the old man. The monk wrote me some words of exhortation, and the old monk kindly fulfilled my wish.
After the exam that day, I left the classroom and walked to the gate. Senior Cheng Yuan and I were escorted by the side. The whole class also stood up in their seats and watched. At this time, the old monk walked to the gate but turned around and turned his head. I said a few words, this scene is to show that the old monk openly expressed special concern and encouragement to me.
After graduation, the old monk sent me to Senior Cheng Yuan to meet him and asked me whether I would go to Australia as a teaching assistant after graduation. Generally, I can be officially promoted to be an Australian training class lecturer in the second year. I answered everything to follow the old monk’s instructions. But afterwards, some obstacles occurred in the process of connecting with Australia, and the fate of going to Australia disappeared. In order not to worry about the old monk, I soon started my wandering journey without saying goodbye to the society.
(20) Examples of monk practice (XNUMX) Trivial talks were scolded in person when I saw the old monk again for XNUMX minutes
(Written on 2012-5)
After graduating and leaving the society, I don’t know if I didn’t say goodbye to the old monk in person, or what kind of adversity obstacles I faced behind. I went to Hong Kong to visit the old monk two years later, and I was scolded for 20 minutes without stopping. However, there were still a few groups of visitors waiting to meet all of them were cancelled.
The words of the old monk who scolded me were all idioms from beginning to end, and the last sentence ended with a poem written by Master Hongyi: "Nothing is a thing for adults to grow old, and nothing is worth mentioning. It is only suitable for monks to live in valleys, and it is not suitable for state banquets." The sentence verse actually tells me my karma and situation at the time.Being scolded like this, there is no room for explanation, so I have to obediently accept it all, self-reflection, and dare not feel wronged.
After so many years, I often visited the old monk during the summer in Baolin, Hong Kong. Especially in May this year, I went to the old monk to take a leave of absence (maybe the disaster is coming at the end of this year). I saw the elderly look concerned. I asked, without the slightest blame, the excitement in my heart was almost revealed with tears.
The path of practice must be achieved through a lot of tears and bitterness. All the past causes and conditions often do not need to be said any more. Everything is silent. Those who meet will know themselves, and those who are lost will be lost. The road of practice Today, there is only a heart full of gratitude left in my heart. I am grateful for the various manifestations of the Buddhas and Bodhisattvas, and will accompany me never lonely on the road of growth.
(1) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
The old monk Guangqin once replied to a layman asking how the laymen should practice?Answer: "It's fine to cultivate and recite Buddha!".The implication is that the real practice begins with a monk.After more than ten years of thinking and confirming this question and answer in my heart, I gradually gained a lesser understanding.
Generally speaking, in order to become a monk in the Sangha group, you must first meditate for several years in the dojo, observe and adapt from both sides, and then perform the ordination.On the other hand, I had a 30-minute conversation with Master Chudu and decided the fate of Shadu three days later.At that time, there were still a few laymen in the dojo who had been cultivating for a period of time and did not shave them. I do not know what kind of "Liangzi" was formed by the teacher and I did not know that it was the past life. Parami is about it!
When I met Master, I had listened to Master Jingkong’s lectures on CD-ROM for about three years. My heart only wanted to beg the West, and I only wanted to get close to the Master’s bulletin. Unexpectedly, this period of Master’s achievement in becoming a nun would come up. Unexpectedly, I originally said that I can go close to my master after being a monk, but after the shaved he said that I can’t go anymore. Wow! Shaved wrong!! This is a miserable situation, the beautiful long hair is gone, and I am in a complete state again. In the unfamiliar environment, the brothers didn't seem to be very friendly to me. As a strong personality, my unwillingness and dissatisfaction arose. Only then did I realize that my practice was about to begin.
I finally waited patiently for almost half a year. In the end, I couldn’t go to Master’s side as agreed. I had no choice but to leave Master and get close to Master. At that time, I didn’t understand the rules of the Sangha at all, so I just wanted to try not to. It was too much trouble for the master, so I was wise to get close to the teacher's school as a layman, and later reappeared as a monk. From the beginning to the end, I never had the idea of abandoning the monk. I did not expect to leave in this way and it would attract me. A lot of slander and obstacles make people say that I am not strong in Taoism and I have returned to the vulgarity, but most people understand that in the precepts of monkhood, people who have not received the precepts cannot be regarded as vulgarity. This is just like a short-term monkhood. You can also formally become a monk and receive the big ordination. How can you slander me as a vulgar?
Fortunately, I went to ask the teacher for help soon. It may be because of the good fate of my life with the teacher. The teacher promised me to participate in the training class in person, but I can imagine how much I have to face alone during the training class. The accusations, tribulations, misunderstandings and all kinds of "fixing" my "education methods". On the one hand, I have to face the pressure of schoolwork, and on the other hand, I have to silently endure all the hardships and rejections of everyone, until I am about to graduate. I almost couldn't get through it. Fortunately, I graduated successfully with the timely comfort and enlightenment from my master, but the cause for my master to ask me to live in Australia was also impossible and I had to leave the school. (to be continued)
(2) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
Generally speaking in the Sangha, you must completely obey the instructions of the master, and you must not have your own opinions. This is also a performance of respecting the teacher and respecting the Tao. Therefore, the master you follow must first make sure that you are in accordance with your own Dharma and are truly predestined. The share is deep enough, so that in the future, the master’s various teachings can be accepted willingly, and the Dao Karma can truly be achieved.
For example, my ordination has a special cause and condition, not only does not correspond to Master's law (I don’t know how to do it.), but also doesn’t have a deep affinity with Master (there is an agreement before the ordination.) Therefore, if you don’t follow your own practice method, It is difficult to accept enlightenment willingly and softly, but in any case, if a disciple does not listen to the enlightenment of the teacher, this is indeed wrong, and I also deeply repent of this.
After leaving Master in order to get close to Shigongxue Fa, he temporarily accomplished some forbearance in the training class as a layman, and finally graduated successfully.After graduating, I left the society and thought that the retribution was over. Didn’t expect that this was just the beginning?
I remember that just after I left the Singapore Institute, I went to Hong Kong and went to the next master before returning to Taiwan. When I arrived in Taiwan, I called on a whim and wanted to say goodbye to Master. I also explained that I would go to another place to shave. Thinking of Master, who usually rarely answered the phone in person, he actually answered my phone that day without being blocked by his brothers. Master learned on the phone that I was going to be a monk there, and he persuaded me to go back to Hua Zang again. In the end, I also agreed to go back again in order to make up for the trouble I caused to Master and to consummate the past Dharma conditions.
Unexpectedly, I shaved my head according to Master’s instructions and returned to the dojo. The senior brother didn’t give me an order, so I had to take a bus for more than an hour every morning and evening to return to my relative’s house in Xinzhuang to "hold the order." This situation continued. One week later, Master asked me to come and tell me, "You should still be vulgar!" Also, you'd better not tell anyone about these things, even if you do, no one will believe you, because in this age there is only the right to have The words spoken by powerful people will be believed. "
After hearing these words for no apparent reason, I was completely stupefied on the spot. In my heart, I felt like I was completely toyed with. Maybe it was because I insisted on leaving the Academy last time to make Master very angry, so I had to take the opportunity to suffer a bit.At that time, I was only a novice monk and had not received the big ordination. If I were to go to other monks, no one would take it in. In other words, I would probably have to go back to the secular life because I had nowhere to go.
If that time I stopped going back to Huazang, but went to other places to shave, then it is conceivable that my cause and fate will be very rewarding.Hearing that Master had sentenced me to death so easily, I was very distressed. I felt that my intentions of coming back were completely incomprehensible and ruined. At the same time, there was an ignorant flame. I thought, you want me to return to the vulgar. I just don't return to the vulgar, what qualifications do you have to dominate my life so easily, are you God?
At that time, I was strong and I didn’t say anything, didn’t make excuses, and immediately replied to Master, this time you asked me to go. Okay, I went immediately, so I left without looking back. It’s already the tenth time. It's been four years.
If there were no masters in this drama of reverse growth, maybe I would have been vulgar long ago, because until then, I had not really developed a sense of mission to practice as a monk. Conceptually, I felt that it would be easier for a Buddha to practice at home. Why is it necessary to be a monk?I am truly grateful to Master for his achievements... (to be continued)
(3) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
To become a monk and to cultivate the Taoism, Taoism is an issue that many people care about, and it is also a reality test that the monastery and monks must face.I remember that I was ordained not long ago in 1999, because before I became a monk, I had been a layman for nearly three years and devoted myself to the voluntary work of the circulation of magic weapons. The deposits around me could only get in and out. Later, there was not much left. After I became a monk, I had to hold it again. The money ring, even the monthly payment from the dojo, I gave it to the permanent resident without touching it. Until a month before leaving Huazang, it can be said to be penniless.
At that time, I was in the Shenkeng Jingzong Society to lead the crowd. I took the last month’s single money and took the bus to return all the monks’ things back to Hua Zang, and then took the bus back to the layman’s home. I didn’t have any money in the whole process. I’m worried about my problem, I just want to quickly find a job and buy a ticket, (putting on my cousin’s fake haircut to go to work.) Then I went to Singapore to find a teacher, but I found two jobs at the same time and only worked for a month. I got tired from a disease called left and right brain sympathetic disorders. It was caused by sudden tiredness. At this moment, someone suddenly appeared among the customers and asked me to help me. He gave me NT$XNUMX. I told him that I was not able to pay it back temporarily because I was going to study in Singapore. He said that he didn't need to pay it back. After he walked out, he didn't see him again. I believe he was the incarnation of Vedic Bodhisattva.
After graduating from the training course in 01, leaving Singapore and wandering overseas to participate in school until 04, there was almost nothing left around me, but it was strange to say that I never felt short of money, until I finished my summer in Hong Kong in 04 and returned to Taiwan. After three full years of retreat, I used the money of a guardian to borrow money to buy an old apartment on the top floor and temporarily settled in it. At that time, I paid the down payment for the house, and I still had more than XNUMX yuan to repair the leaking roof. The proprietress of a nearby laundry found out that she quietly bought the lottery ticket (she bought it for the first time), thinking that if she won, she would use it all for Master. In the end, she won more than XNUMX yuan. This is because she told me afterwards. That said, this is really a coincidence!
Many people are controlled by money throughout their lives. Even those who are monks will inevitably have to bow their heads for reality and delay the opportunity to do the Dao. This issue, the old monk Jingkong, once said, it depends entirely on your own beliefs. The level of the Buddha, the believer, gives everything to the Buddha and Bodhisattva. If one should starve to death, then it is out of luck in the world, and they will just die.I think that cultivators should have such courage. Although ordinary people have to worry about reality in their habits, they should still learn as much as possible from the true Buddha, and truly give the body and mind to the Buddha and Bodhisattva to arrange, so that the Dao Karma can be expected to be great. The increase in amplitude.
(4) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
It has been XNUMX years since I entered Buddhism to study. Starting from the first three years of laymanship, I sum it up with the order of the sixth paramita practiced by the Bodhisattva. The layman’s stage is mainly to achieve the merits of giving and learning the precepts. Just like the words of truth spoken by the old monk Guangqin.
In the initial stage after becoming a monk, the main purpose is to achieve the merits of precepts and to be able to practice patience and humiliation at the same time. After five to ten years, you will be able to enter the stage of achieving a little bit of forbearance. More than ten years can really talk about the achievement of generosity, precepts, and patience The stability of kung fu can also achieve some merits of meditation and at the same time inspire some prajna wisdom. Therefore, there is no kung fu in practice without ten or twenty years of hard work.
I remember that not long after my first shave, I was often specially "enlightened" by the senior Xiu brothers. Once I sat at a round table and dine with the master in the dojo. There were many distinguished guests. The seniors picked up dishes for everyone, and when I was in front of me, there were many distinguished guests. I deliberately jumped over and didn’t give me food. It’s not difficult for everyone to know the "special care" of my senior brother, so everyone didn’t dare to move too much with me. I just insisted on that meal. Finished with tears.
Once again, the master took the three of us to see the master at Jushilin, Singapore, where he also placed orders for a while. During the period, he participated in an event. All the masters and laymen of Jushilin and the Jingzong Society attended, before leaving the house. The three of our brothers got on a small bus together. The two brothers got on the bus before me. The bus was full of seniors (the seniors I admired very much), just when I was about to get on the bus. , The brother made a wink to tell people to quickly pull the door of the minibus and deliberately not let me get on the bus, causing me to be caught in the door. The most embarrassing thing is that every senior master was caught in this scene from beginning to end. I saw it, and I also saw their sympathetic eyes on me. At that moment, I was really ashamed and wanted to find a hole to drill down. I tried to keep it from dripping with tears along the way. That event was not at all. Remember what you are doing.
It’s really good practice in Buddhism. It can be said that you are doing Taoism in the middle of two or six o'clock. When you don’t meet an innocent creditor, you should be busy studying scriptures, laws, and discussing cultivating. The patience of repairing with live ammunition, if this enemy is truly ethical and "repairing" makes sense, we will be convinced in the future, and we won't take it to heart.
But if the person who "fixes" is out of selfishness, jealousy, or obstacles, it is easy to forge grudges, and the bad fate in the future will become bigger and bigger like a snowball. It may be a trivial matter at first, but after a long time It has become a major event.It’s like a butterfly effect. The acting becomes out of control. So we learners of Buddhism must be very careful and try not to offend people. Otherwise, we will suffer with the consequences, even though offending people in this world is indeed It’s hard to avoid. Just like some old friends who are not pleasing to you as soon as they see you nothing, then you can’t do anything about it, but you must always understand the seriousness of the retribution before you truly know how to be cautious. Row.
(5) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
There is a saying in Buddhism that "I would rather sleep in a big temple than do a Taoist temple". Especially in the stage of a small group (novices (ni)), if you can practice in the jungle or the big monks, it will be a transformation of tackiness. The development of the monkhood has a very important influence. If the predestined condition is not established, at least one must be able to practice the vows in the great jungle monks when he lives in Jiexia.
I am really grateful to the Buddhas and Bodhisattvas for my arrangement in the dark. After being forced to leave my permanent residence, I have the honor to come to Hong Kong’s Bao Lam Temple to rely on modern monks, the upper saint and the next old master, to receive full ordination. The holy one’s teacher is The disciple of the old monk Xuyun is the ninth generation master of the Zen Buddhism, and is also the monk of our Three Altars of Precepts.When it comes to Baolin's experience of practicing asceticism, it is really a thorough physical and mental exercise.
The first time I saw Master Shengyi was in Chi Lin Nunnery in Hong Kong. After understanding my situation in depth, Master told me to go up the mountain to repair my clothes. In the end, I went to the guest hall and met Master Zhike. Asked me to ask Master to issue a certificate, so I quickly called and went to Taiwan to find Master. It was one of my brothers who answered the call, but she didn't help me inform Master.
I couldn’t get in touch with Master, so I felt anxious now (probably it’s useless to get in touch.) I couldn’t help but went to see Master Shengyi again. In the end, Master Shengyi helped me sign the name and introduce it to Baolin’an. An order was signed by the abbot, and this has probably never happened before in the jungle.
Before going to Baolin, Master once confessed a sentence: "Good things take a long time, everything is low-key." This sentence I cautiously "participate" in my heart, good things take a lot of time, I can understand that everything is low-key, how to be low-key. What?If I couldn't see it through, I would just be a dumb, so I went up the mountain without mentioning anything, and just meditated silently every day.
Po Lam Temple on Lantau Island inherited the ascetic style of the old monk Xuyun. Everyone has to work if they don’t work a day. The living conditions in the deep mountains are very poor. There are probably more than 20 beds in a large hut. The width of each bed is about 2 feet and a half, and most of them are beds made by laying a wooden plank underneath. It looks like a morgue from afar. Each bed looks like a dead person in the living room. The kind of board for reading.
There I began to experience the most bitter ascetic labor in my life, but it was strange to say that although the body's asceticism is very bitter, after the rest, a kind of lightness, steadfastness, stability, and tranquility can arise in my heart, and my heart There is always a warm blessing of righteousness, it feels like it comes from the heart of Master Shengyi. This blessing power has enabled me to arouse a strong tolerance of forbearance in the face of personal training. …. (to be continued)
(6) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
The Baolin Temple is a very traditional Zen monastery. In addition to observing the precepts of the sound and hearing, the residents also have the peculiar rules of the jungle. In the year I went to obey, there were about 100 residents. They were "three generations of the same". All of them are distinguished according to the ordination of monks. From this small place, one can deeply experience the strict discipline of Taoism.
I remember the year when I received the ordination, there were 27 disciples of the master in the same precept, including me. When I took the precept, I was chosen to be the first altar. Even if I was the oldest in the same precept, I was in Bao before I took the precept. Lin generation is still the youngest. After taking the precepts and returning, the attitudes of the 26 brothers behind me immediately changed. It can be seen that everyone is really hard at learning precepts and daring not sloppy.
It is precisely because of this that although Baolin has to face all kinds of strict physical and mental tests from time to time, because everyone is a truly admirable true practitioner with a true mind and skill, otherwise he would not be able to stay on the mountain, so Even if I face them no matter how hard they have practiced me, they will not make me feel resentful at all. On the contrary, they can feel grateful right now, as if they are playing a game of practice with me.This is because although everyone has their own habits, they are serious about doing the Taoism, so it is naturally convincing. Practice in such a sangha has a very fast effect on changing our ignorance habits and strengthening the Taoist mind. .
I still remember one time when I was reading the scriptures on the slip (bed) at night with a small book light on, and suddenly wanted to go downstairs to get something, but when I left, I forgot to turn off the light. After I came back, I was immediately cursed by Laojie’s nose for nearly 30 years. Minutes, there were more than a dozen people around, and everyone didn't dare to interfere.
Suddenly encountered something like this that I couldn't even dream of. At first, I couldn't believe that the mistakes I made would be so serious?I didn’t turn off the lights for only two minutes! Later, when she forced me to ask me where I came from, I would have noticed it. It turned out to be deliberately to "tweak" me, because since I came to Baolin, I never told anyone. At that time, (because the master explained that "all things are low-key") At that time, they came as a small group. They were afraid that I was unknown, so she scolded me with contemptuous questions, which made me feel very much. I’m so embarrassed that I’ve never even seen it when I grow up, let alone sternly insulted like this, and there is a group of masters on the sidelines, more than a dozen people filled my list all around, I’m just like that. Sitting pitifully on the bed and being tortured.
At that time, since I left my permanent residence, my spirit has been in a series of shocks, grievances, fragility, and helplessness. I have not yet recovered. I still don’t have any time to study and face such a situation. , My eyes are already full of tears, just busy trying to hold back the tears and don't let them drip.At this time, the injuries suffered on the resident side have not yet recovered, and salt will be sprinkled on the wounds. For a while, the thought of suicide arose, so I just went back and closed the door to recite the Buddha and seek resurrection.
However, at the moment when ignorance arose, I suddenly remembered Master Shengyi’s painstaking efforts to stand up for me to bear my difficulties, and a great support grew in my heart. The old man was so compassionate to bear all the cause and effect of my ordination. I really shouldn’t let the master be disappointed and worried. Just when this thought turned, my heart suddenly gave birth to infinite light and wisdom, and my whole body was full of vitality. At that moment, I suddenly realized that I was really great. Oh! In this kind of scene, I can actually endure it calmly, and I can watch Lao Jie with a very respectful and determined tone and answer her: "Master, please don’t ask again, ask again. I won’t be able to answer any further, but you will naturally understand in the near future. Although I’m inconvenient to answer now, it doesn’t mean that I am a person of unknown origin!”
Master Lao Jie saw that although I was still in a firm stalemate with righteousness and stern words, and I couldn’t ask you even if I was killed, but the attitude of the response was considered respectful, and he probably felt a little admiration for me! As a result, the next day was unprecedented. I invited this "little crowd" to eat.After passing this big exam, everyone else saw it, and they began to look at me differently...(continued)
(7) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
It is difficult to carry forward the Dharma in the period of the end of the Dharma
My enlightenment teacher, Master Jingkong, said to the classmates of our training class: "You young people who want to learn the scriptures must first be psychologically prepared to face obstacles. In the future, you will go out to give lectures and promote the Dharma to benefit students. If people look down on you and speak well, then you will have nowhere to go.”
This sentence, I have been studying and spreading the Dharma at home and abroad over the past ten years, and I really feel it, especially since the obstacles I face are very similar to those of the old monk. This kind of cause is also really wonderful.It is said that in the past, the cause of the old monk to become a monk was people from the Sangha who came to persuade him to go to ordination. Originally, he talked about the ordination. Later, after the ordination, because of various causes, he could not teach the sutras. He had to attend the confession meeting with the crowd. After insisting on preaching, he was faced with a situation where there was almost nowhere to go in Buddhism. He had no choice but to leave his permanent residence. After that, he did not dare to leave an order at the homes of other monks, and only offered one meal at most. It was only after meeting the curator Han Ying who talked about loyalty that he formed a deep bond with the guardian layman.
My situation is similar. It’s just a bit bigger than the old monk’s rewards back then. There is also the support of Shifang Taoist Temple. I was also persuaded to shave by my shaved man, and it was my father who persuaded me to shave. I was talking to the master who I met for the first time. After 30 minutes of talking, I agreed to shave with the other two brothers in three days. I decided to do so soon. The main reason is that I can follow the teacher to study the Fa after the shaved, but after the shaved I can’t do what I wanted. At that time, I was so desperate to get out of life and death, and I didn’t want to stay like this all my life. When I was forced by the situation, I just followed the crowd to learn how to live the Buddha's life. I was afraid that it would be a time to get out of my life, so I tried to fight for it. After half a year, he had no choice but to leave his permanent residence and go to Singapore alone to get close to Shigong.
When I was close to Master, I deeply felt that Master was a person who loves talents and emphasizes Dharma very much. For the first time, Master received me into the Pure Land Gate and taught me without reservation. This life is really difficult. I'm thankful, only to devote myself to teaching, to promote the Dharma and to benefit students, and to extend the great aspirations of teachers and public benefit students for a long time, but this is a major event of Dharma promotion, after I have really faced the reality after graduation, I realized that this is far beyond my ability, especially Out of fear of conflicting interests, rights and status, I am slow, I see..., all kinds of malicious rootless slander, suffering, obstacles to me, several times almost even my own willingness to promote the Dharma has fallen to the bottom, and I want to close my life and death. In my death, these obstacles not only squeezed out from the view of the door, but also made me feel puzzled and saddened by the fact that the biggest resistance came from my own door.
After graduating from the fifth training class with excellent grades in 2001, I was very popular for studying outside and getting fate. Many Sangha groups also strongly welcome me to live, unlike the old monks. I ask for a meal. This is where I am luckier than the old monk, but although the Dharma destiny wherever I go is extraordinary, but soon afterwards, it will be inexplicably changed by 180 degrees, which makes people really a little caught off guard. Believe that the original guardian who was very passionate suddenly changed. Some people reacted very painfully, but some people didn’t understand me. Even some completely unfamiliar fellow practitioners would hate me strongly. Just like when I first posted a malicious message on Facebook to make trouble, they accused me of being a "fake monk" and cursing me to go to hell. They accused me of obstacles everywhere. I really can’t think of the people who slander me without roots. How to fabricate lies can make these poor "stupid and loyal" people take advantage of this first brain and unconsciously create the crime of slandering the Three Jewels.
For more than ten years, I have faced this obstacle again and again by myself, because I have no rights, status, personality, and I don’t want to gain power, and I don’t want to accept support that is not as good as the law and disrespectful. Even the food in life has almost become a problem. What makes me most painful is that every time I see the guardians who are provoked and misunderstood, they suddenly turn from admiration and support to me and become disappointed and incomprehensible. My heart is even more painful, because these talents are truly the most innocent victims.
I remember that there was a female guardian of the Dharma in Taichung Shui Nan Lian She, because after meeting me in the vegetarian restaurant, she learned that the author of her favorite Buddhist song "Suffering in the World, Who Knows" was me, so she made her heart to protect her. My Dharma, so I was introduced to the Suinan Lianshe to preach the Dharma. After meeting the person in charge of the Lianshe, they had a good chat. Soon they posted an announcement to set the lecture, but just a few days after the announcement, I was baffled. The ground was cancelled, and later I learned that this was the “care” of the permanent residence of Ordination. In short, the people who impeded my way completely ignored the quality of my Dharma condition. Whether the audience can really benefit, anyway, as long as I speak There must be obstacles to the law of the world, and it’s best to force me to return to the vulgarity, so that it’s all right.
This time, the guardian of the lotus society was very sincere and straight-hearted. After she learned about the difficulty in spreading the law, she cried at home for two days. Afterwards, she said she wanted to help me redress the grievances. I was discouraged by me. I saw her like this. Sad, I couldn't help but feel angry for a while and wrote a letter to the old monk, asking the old monk to help me deal with it. Of course, I have always understood the situation of the old monk. The old monk must focus on the overall situation and practice. People should also have to follow their fate. That time, it was because I was so sad when I saw the protector. I was so impatient that I blamed the old monk. I also want to confess my heart to the old monk. The old monk’s kindness to me is already It’s too big. I have always been openly protecting me in the past and constantly nurturing me. It’s just that I have a lot of karma, and I can’t relieve my master. If my karma has brought adversity, how can I blame others for help? Insufficient, all bad fate can only be blamed on one's own good destiny, really shouldn't blame the outside world.
The practice of being a monk is really extraordinary. The various realms in the Sangha can quickly help us get rid of me and the second attachment. When the suffering caused by the outside world has almost become unbearable, the heart has to turn to emptiness. Accept, and the natural body has received the principle of emptiness, if it cannot turn from emptiness, then it must be unable to get out of adversity, especially the obstacles encountered by our lecturers are very great. The old monk once said that if you preach the scriptures well, you will have nowhere to go. This is really not just a description. Generally speaking, other temples with a view of the door will be afraid that believers will run away with us, or in Knowing the slight differences in practice, those of us who promote the Dharma always hold a respectful attitude. Anyone who devotes herself to cooking or sweeping the floor is more popular than us. It is not supported in the current Buddhist monastery, because some lay people I want to take the place of the monk’s treasure, establish another "four treasures" and accept the offerings of believers. Of course, this will not support our influential lecturer, especially my cause and fate are even more bumpy, even in my own dojo. There is no way to go, so now that I am happy to grow vegetables and recite Buddha, I can only spread the Dharma on Facebook. Hey! Over the course of more than ten years of cultivation, I have a deep understanding of the saying of the old monk along the way!
But although it is said that we have faced all kinds of powerful adversity tests, it is actually great for inner growth, especially when we can understand the truth of emptiness and understand the way of liberation, and we will no longer be caught in the phenomenon of illusion. It’s just that when we experience all kinds of sensations in the process, these special realms can help us have an unusually deep understanding of the reality of the Dharma realm, and when the realm is broken, the Dharma that arises in our heart at this time Xi can indeed completely offset all the pain, and can also be deeply grateful for all the achievements of the illusion of personnel.
(8) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
When an ordinary person encounters adversity, his heart will be excited by aversion, while a practitioner will still be excited when encountering adversity (the six elements are not broken), but the difference is that he will transform this excitement into the mindful thoughts of the Dharma. A powerful force to achieve Taoist merits.
In 2003, I once again returned to the Singapore Pure Sect Society to study and teach for more than a year. It was not until 04 that I left to live in Hong Kong, Baolin Jiexia.The reason why I left for the second time was still secretly obstructed by my permanent residence. The general secretary of the original school saw that I had a good dharma destiny in the Xingma area, and I was able to reconcile with the public during my permanent residence. If I got into trouble, I left by myself), so the general affairs wanted to help me apply for a two-year work pass. I hope I can live and learn to teach the Dharma. I also agreed, and soon the work pass is smoother than the average person. I was quickly approved by the Singaporean government, but somehow, the General Affairs Department later found many excuses to tactfully ask me to leave. At that time, I knew very well that this time I was affected by the power and influence that I lived here again, because of such hidden obstacles. It's not the first time, so I don't want to make the general affairs embarrassed at the moment, so I told the general affairs that I was planning to return to Taiwan for three years, and the general affairs also said that they would help me find someone to protect me, but I declined.Because I feel that I still have the ability to not rely on people. The only thing I really want to rely on in my heart is the Buddha, and I hope that in every adversity, I can face it with my own strength and experience it to achieve real merits. Besides, I also believe that Buddhas and Bodhisattvas will definitely protect me in the dark. (Even though I didn't save money at that time, I still don't know where to spread the Dharma).Sure enough, I soon learned that a colleague who had been helped by me before learned that I would take the initiative to respectfully express the hope that I could give her a chance to guard the customs after learning that I would return to Taiwan. I knew that she had accepted her for three years because of a sincere guardian. Support, only then had the money to buy a plane ticket back to Taiwan.
When I arrived at Baolin Jiexia for 90 days, because I was at the side of Master Shengyi almost every evening, I felt very close to Master, so before returning to Taiwan, Xie Xia made clear to Master that she would return to Taiwan for three full years and stay closed for life and death. , I made this decision mainly because I deeply felt that I was "please go" by the master because of the repulsion of the elder brothers. After being "please go" by the master, he was repeatedly secretly blocked from spreading the Fa at home and abroad. I was discouraged that I would continue to face the test of the power of the elders alone. The reason for the latter promotion of the Dharma seemed to be hopeless, so I had a desire to survive. Unexpectedly, this confession was stopped by Master Shengyi on the spot: Master shouted in Cantonese: "Lei still hopes to be a fan. ?" Do you want to eat?It means that the monks who are supported by the ten directions don’t want to save sentient beings, but they have to close the door and seek rebirth only for themselves?In this way, this life was saved by Master Sheng Yien.
Practitioners really need to rely on self-reliance to achieve merits. It must have gone through many hardships before they can turn into red lotus in the flames. This is inevitable for anyone. Therefore, all the realms of suffering in the world are just to help us. Although it is painful and almost to die immediately in the process of accomplishing merits, the heart will be really grateful for the tests of these realms at the moment when merits are improved or breakthrough. Only being filled with true Dharma joy will not leave any trace of dissatisfaction and old grudges...(continued)
(9) Examples of monk practice and trivial talk (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
The old monk Guangqin once explained what asceticism is?The old man said: "You want to subdue your inner greed, anger, ignorance and other delusions. This is asceticism." This is from the perspective of Mahayana. Mahayana talks about the mind. All ideals, all merits and demerits are driven by the heart. Ready to graduate.
Of course, in addition to experiencing inner ascetic practices, monk practice is also unavoidable to restrain yourself by austerity in terms of things. In addition to not having the worldly five desires for pleasure, you also have to live a life of rough tea, light food, and labor. This is also the case. Austerity.I am very fortunate that after I became a monk, there are many causes and destinies that have resulted in my austerity and austerity in my heart. If I have not actually experienced these, it will always be just a flower in the greenhouse, and no matter how beautiful the flower is, it can only bloom for a short time. And self.
Due to my special ordination predisposition, I must often wander outside alone. Like many female monks nowadays, it is necessary to open the predestination. The predestination of the Buddhist predestination precept is not only to avoid others' suspicion, but also to protect it. The role of women’s safety and protection of the way. I am worried that a person walking alone may encounter all kinds of dangers. However, in today’s society, if there is a lot of disaster, it is not safe for men to walk alone, so I am also very happy to be able to grasp this alone. Because of the predestined condition, he trains himself to strengthen his physical and mental abilities.
I remember that one year during the summer ending in Baolin, Lantau, because a Taiwan visa must leave the country once every half a month, so it is often a person going up and down the mountain to go to Shenzhen and then return to Baolin on the same day. One time coincided with the famous storm in Hong Kong. The intensity of the wind and rain is like a strong platform, and the mountains are accompanied by big clouds and fog that can't see the five fingers. That day, when I arrived at the Baolian Buddha by bus, it was already XNUMX o'clock in the evening. It was getting dark and the weather was cold and cold. It was wet, and then there was lightning and another squally thunderstorm. At the time, I seemed to have suffered a bit of wind and cold, and I felt cold from the bones, so I first took a break with some hot soup at the snack bar next to the Baolian Buddha and waited to see if the wind and rain would not. It will be smaller. At that time, there was a couple sitting at the same table with me. As soon as I chatted, I knew that they were coming from abroad and were planning to go to Baolin to worship the Buddha. I thought I would have company now. Unexpectedly, after eating, there was no rain. After a short break, the two of them did not dare to go. At that time, I was considering whether to hang out at Baolian for a single night. Later, I decided to go back to Baolin directly. On the one hand, I didn’t want to cause trouble to the monastery. On the other hand, I also took advantage of it. Exercise a little bit, on the contrary, you have to die when you deserve to die. If you don’t deserve to die, you can’t die if you want to.
At that time, I could walk in 40 minutes according to my footsteps, but it took nearly an hour to reach Baolin safely. When I walked into the path, the sky was already dark. I was alone in the dark mountains and wild ridges, accompanied by the big mountains. The light of lightning, holding the rain cap on the head tightly, bent his body and rushed into the deep, invisible storm clouds. Sometimes the strong wind swept me over 60 kilograms. His body was also blown back a few steps by the wind. When walking, he still had to look closely at his feet from time to time. I was afraid that in the next step I would step on a void, fall under a cliff or accidentally step on a poisonous snake. It's true that there is no dead body, and it has become a missing person overseas.
Especially when I was in Baolin for the first time, I was blocked by the ferocious bison, a specialty of Lantau. The fear was still in sight, and these were just tests of nature. What worries me most is the encounter on Wanyi Road. If you are a perverted person, then I'm really done.In the past, I wandered overseas for so many years, and I never felt such a sense of fear in my heart. I had to chant the Buddha's name loudly along the way, so that my inner anxiety gradually calmed down, sometimes when I walked to the turning path. With the sound of wind and trees, it really felt like there were a lot of ghosts and sprites in the deep mountains waiting in front. At that time, I almost rushed past with my eyes closed every time I took a detour.
Since I had that experience, I seem to have antibodies against the harsh environment of nature. So last year when I returned to China and just arrived in Huadong, I was going to buy a plot of land in the mountainous area to set up the dojo, I could drive by myself to a completely unfamiliar place. The place, from buying land, preparing the ground to refurbishing the dojo, was all done by myself. Not only did I feel that it was not the slightest difficulty, but I also found it very interesting and a sense of accomplishment afterwards. Like these things, maybe even ordinary men. I don’t know how to do it alone. I’ll take it all by myself. Of course, if I have to ask someone to help me in advance, but I think a spiritual practitioner should exercise himself and try not to rely on others. I always hone my mind and body. It’s a good time, and this kind of inner experience is really impossible to buy with money.
Usually, for the comfort and convenience of their lives, many people always like to have relationships with others in case of emergencies. Someone can help, but the establishment of that relationship is all based on the consideration of interests, and it is completely used instead of It comes from sincere help, so I often have to lose some principles to deal with other people’s demands in return. This way not only lives unrealistically, but also loses the opportunity to grow oneself. The pros and cons are the pros and cons of the wise men. .
(10) Examples of monk practice and trivial talks (XNUMX) Practicing forbearance and shame XNUMX
(Written on 2012-5)
Everyone who comes to this world with his own karma or as he wishes will always have some destiny to come. Whether it is a good thing or a painful thing, accomplishing these things is often the main purpose of our coming into the world. Therefore, we also have to face it and try to complete it.
In today’s era, a monk is just like an ancient woman getting married. The so-called men are afraid of going into the wrong line and women are afraid of marrying the wrong man. Once you make the wrong choice, the influence may be with you throughout your life. .
In ancient China’s Shifang Jungle Sangha, the system is very well-established. Monks can go to various jungles to study or live in the jungle at any time because of the need to study the Fa. But now it’s different. There are descendants temples almost everywhere at home and abroad. Once you choose the wrong one After you leave your permanent residence, you will almost have nowhere to stay in Buddhism. This is my deep experience of more than ten years of studying, and I finally understand that when my master told me to leave the permanent residence, I let go of the cruel words; he said: "Return to the vulgarity!" (Because he already knew that if I offend Master Ordination; leaving his door, I will find it difficult to gain a foothold in Buddhism, and even desperate. )
But at the time I didn’t understand anything, and I didn’t know the severity at all. I thought that I had not made any serious mistakes. It was just that my brothers had pushed me out. It's not a bad thing, so I never expected that the act of offending the master would bring so many unimaginable obstacles to my future road construction.
Although, through the seventeen years of practice in Buddhism, I have been able to calmly accept all causes and conditions with reason, and I can also be sincerely grateful for all the good and bad conditions for my accomplishments in Taoism. Most of the time. These past adverse conditions have indeed been able to gradually disappear with the growth of my Dao Karma, but after careful consideration, the various inner hurts caused by the fact that after being forced to leave the permanent residence, it is indeed still in my eight-sense field. Exist, because these situations will reappear in my sleep for a long time, and I am still trying to eliminate these shadows. Perhaps this is the most important topic of my life, and it is waiting for me to fulfill it.
(XNUMX) How to cultivate and implement respectful heart
(Written on 2012-5)
Master Yin Guang said: "Every sincerity earns one benefit, and very sincere respect gains great benefit."
To enter Buddhism, you must start with respect, and many fellow practitioners with deep roots of good faith have really devoted themselves to studying Buddhism, but they don’t know how to implement respect. This is indeed a very important topic.
First of all, you can start to cultivate sincere respect in terms of title.Confucianism says: "If a name is not correct, then we will not speak well." Names can indeed trigger our inner righteous thoughts. The body and mind can be linked to each other. Therefore, after returning to the Three Jewels, Buddhist disciples should be called "disciples" in the face of the ten sangha treasures. Fa Lai Seng Chuan, claiming to be a disciple at the Seng Treasure, is the respectful heart of returning to the Three Treasures.
It is inappropriate for many laymen to call themselves "the last learning" when they face the monks. The correct usage of "the last learning" is a word of self-effacement used among peers, which is called the three treasures of their inheritance. Everywhere is disrespectful.
Those who have not converted to Buddhism can call themselves students if they study and visit in Buddhism, or they can call themselves disciples if they are more respectful and humble.
As far as the attitude of learning is concerned, it is necessary to learn to be honest, to truly practice what you have learned in your life, and to truly follow the teachings. This is the performance of respect. If you only read it lightly, it is like watching a magazine and movie entertainment. After reading this one, it seems to be quite diligent, and even with the habit of criticizing and commenting on the contents of the Buddhist scriptures one by one. If you want to show your own wisdom and discernment, you will not be able to get the benefits of practice.
You must know that there is no place in life that is not Dharma, and even three thousand worlds can be seen in a small grain of sand. Without the honest heart of humility, respect and practice, even if you have studied the Three Zang and Twelve Books, you will not be able to enter the Buddhism. .
(XNUMX) How to cultivate and implement respectful heart Part XNUMX Let go of my opinion and follow the teachings
(Written on 2012-5)
Only by letting go of your own knowledge and insights can you get real benefits from listening to the scriptures and the Dharma. Only when the Dharma is in your heart can you inspire the motivation to follow the teachings.
A person who is good at learning, facing every ordinary word of a situation, every ordinary person, every good and evil event, can inspire compassion and wisdom in his nature, people who are not good at learning, in every situation They will immediately use their own knowledge and opinion to view the play from the point of view of comments. After watching the play, of course it will be over. Afterwards, it will still have nothing to do with them. Such a result will not only waste time, but also continue to be in Afghanistan. There are six karmic causes of reincarnation created in Laiya Consciousness.
These obstructive habits are especially prone to Lao Xiu, because beginners don’t understand anything, so they can’t pretend to understand, and Lao Xiu will be filled with his own name and insights plus his own originality. My slow, self-esteem, and self-righteous knowledge, on the contrary, blinded my eyes to see the truth and absorb new knowledge.
Therefore, in order to be able to practice the kung fu, you must first remove this big obstacle. Whatever you see and hear does not first comment on right and wrong with the knowledge, but from the perspective of cause and condition. It is just to know the beginning and the end of everything like the ground. Given any conclusion, this kind of mind will be pure, and the prajna wisdom of the self can be gradually inspired among many accumulated conditions, and the truth of various facts can be seen objectively, without being affected by the current conditions. Turn, of course, will not be fooled by experts who specialize in making falsehoods.
If the mind of seeing things becomes pure, objective, and equal, then a humble and scholarly mind can arise. Many seemingly simple sentences and many insignificant little people can become mentors of wisdom in opening our own nature. Who said that these tiny things do not contain all the truths of the three thousand worlds?Truth has always been ubiquitous. The problem is that we are impure, I see, I slowly obstructed, and I can’t see clearly. Therefore, in the eyes of Buddha, all people are Buddhas. In the eyes of ordinary people, Buddhas are also regarded as Buddhas. People who are worse than themselves are the habit of slow, self-righteous, and self-righteous, which hinders the ability to see the truth!
Therefore, in order to be able to truly cultivate, inspire, and implement the heart of respect and observance of teachings, we must first remove this big obstacle and let ourselves return to the habit of being a beginner, as simple, humble, and eager to learn as a child. This is the case all the time It is not an opportunity for enlightenment.
(XNUMX) How to cultivate and implement a respectful mind? The three seeks and three refuges, dedicated to studying Buddhism
(Written on 2012-5)
Many veteran practitioners in Buddhism have paraded in Buddhism for decades, but they have not yet asked for the Three Conversions. The famous philosopher Professor Fang Dongmei only officially became famous under the testimony of the old monk Guangqin before his death. Disciples of Buddha.
What kind of mentality is this?It must be said that this is a behavior manifested by the knowledge, doubts, and arrogance habits that intellectuals are particularly prone to have. The more outstanding, the more talented, and the more assertive, it is not only difficult to enter Buddhism, but also difficult to enter a lifetime. The Pure Land Gate of Buddhahood, this is the lack of the Amitabha Sutra, "You must not be born in the other country by virtue of a few good roots and virtues."
The so-called three refuges means to take refuge in the Buddha’s compassion and wisdom with the whole heart and body, and to believe in the heart to live a healthy and normal life of happiness in accordance with the teachings of the Buddha. Therefore, those who truly take refuge with their hearts The heart is dependent, not lonely, fortunately stable, and wise and liberated.
Then why did you study Buddhism in Buddhism for a long time and still refuse to take refuge?Many people's reason is that it's good to have sincerity in their hearts and don't care about the form.This is completely self-deceiving. The mind and behavior of ordinary people are false and uncertain. If there is no action on the matter, the mind is often not true. Therefore, it is necessary to do it on the matter in order to be more fulfilled in the heart.
The mentality of not seeking refuge does not include the following:
XNUMX. Arrogance and self-esteem.I think I can practice by myself, so why have to rely on someone (a Buddha)?The so-called: "The man has gold under his knees." It would be too boring to ask me to worship a wooden Buddha statue and rely on Him to save and teach me.
XNUMX. Not confident and respectful.I think that after slowly observing the teachings, I will decide whether it is worthwhile for me to take refuge.How can you see through the realm of the saints from the perspective of ordinary people?Often they will only look down upon the saints with the disgusting and evil views of ordinary people. Moreover, the only entry point to see through the Dharma is to be able to truly take refuge, trust and receive, and only one hundred percent converts, believes and accepts, in this way Only the sincere heart of the Buddha can interact with the sincere heart of the Buddha and be able to integrate into the realm of the Buddha. Without such sincere heart, even if the mastery of the Three Zang twelve memorials is mastered, it cannot be obtained by blending with the Buddha’s mental state. The merits and benefits of transforming the mind and liberating troubles.Therefore, many veteran practitioners have been more troubled after studying the Fa for many years. The problem is that because the land is not true, the fruit land is not satisfactory.Just like when we become a monk and learn the precepts, we must first ask for precepts before we can learn the precepts. We must first have the sincerity of asking for precepts and then learn the precepts so that we can truly obtain the merits and benefits of the precepts by practicing the precepts.
Third, the heart of stealing the law and greedy cheapness.This is a habit that ordinary people tend to have. If you think that Buddhism does not stipulate that you must take refuge in the study of Buddhism, then learn first before you talk! This kind of mental behavior of accepting as little as possible is just a common problem that ordinary people also commit.It's like going to a place where hospitality is free. Since it's free, enjoy it as much as possible. It's best to pack it back home. This is the habit of greed and steal.Although people do not ask for rewards, it is to achieve true merit, and we ourselves do not know how to learn from other people's example, instead we think that we are smart and take advantage of our wealth. This is cleverness instead of being wise.
XNUMX. Good roots are not deep enough.The so-called is that things are gathered in kind and people are divided into groups. Although they encounter the Dharma, they cannot respond to it. It may be easier to respond to other outer realms (each level has different levels of Dharma), and even the five desires and six dusts are more happy, then this is The virtuous roots of Buddhahood and sanctification are not yet mature, so that they can't give birth to the desire to seek Dharma after encountering them.
The monks speak on behalf of the Buddha, and the status in the Three Jewels is the most important, because the monk’s image represents the Buddha image (this is the virtue of the Buddhist image that cannot be surpassed and replaced by the layman.) What the Buddha officially entrusts and inherits. The Dharma can be understood with the Three Jewels through the medium of the Sangbao. Therefore, if you learn the Dharma close to the Sangbao, if you have the respect for learning the Dharma, you can get the blessings of the Buddha power. Then you won't get the blessing of Buddha.
The monks who truly practice themselves will never be greedy for the respect of sentient beings. They always think that they are nothing more than dedicating their body to the Three Jewels, and using this body to facilitate the transmission of Buddha’s teachings on behalf of the Buddha to save sentient beings, it is not. "I" is saving sentient beings; I am accepting respect, and the reason why all sentient beings must be respectful is to open the door to the Tao for all sentient beings. Therefore, when you get close to the monk and learn the Dharma, you must also have a respectful heart to seek the Dharma. We ask for it. The formal registration of the Guanglun class is the same as seeking refuge in Buddhism, and it is all to inspire the concrete implementation of respect.
(XNUMX) A brief discussion on one of the offenders of the monk precepts is to take great compassion as the body and Prajna as the guide
(Written on 2012-5)
I once went to Beijing for three months before leaving Zhidu for the second time and staying in Hong Kong Baolin Yizhi Shengyi Master.It was through the assistance of a senior who arranged for me to go to Beijing's Tongjiao Temple Women's Monastery for enrollment. Tongjiao Temple is the courtyard of the Wutaishan Pushou Temple's Women's School of Law.
Unexpectedly, when I got there, I learned that the head abbot was known to me at the Singapore Academy. At that time, she went to the Academy to visit the same squatter with me. We are in a good relationship. She even left me the address. , I did not expect that we would meet again in this situation.
It is difficult for ordinary people in Beijing Tongjiao Temple to place orders. Because the residents are all old precepts in meditation, they usually do not keep orders. But because I have known the master abbot early, she is particularly open. She helped me settle the bill, and stayed for three months before leaving after the visa expired. During the period, she also instructed me to give lectures at the Daxiong Hall every week according to the rules of the teacher. (At that time, she started as a novice Ascend to a big seat.) Before I left Beijing, she wanted to make me take the big ordination and asked me to live there, but I declined.
During my three-month stay in Beijing, I went to the Wutaishan Pushou Temple to participate in the study. Pushou Temple is currently the most outstanding and largest in the study of precepts among the female monks in mainland China. It is said that there have been nearly a thousand people in the recent population. , Is a Dharma-rectification dojo that is very worthy of admiration. Because the mage of this dojo is the first senior of our propaganda training class, Master Miaoyin and Master Rurui have led the achievements together. Because of this cause, I am also fortunate to be there. During the summer of the year, I was able to temporarily arrange to attend the school for a few days. I deeply feel that they have handled the sound and hearing precepts and the opening of the Mahayana precepts quite well, unlike some female Buddhist monks in China. Tuan, because some people do not understand the Mahayana method, they are very persistent and annoyed by the precepts of the sound and hearing, but this will not achieve the fundamental purpose of liberation.
There are 348 basic precepts for female monks. If according to Master Hongyi’s teaching, it is true that breaking the precepts is a violation of the 25 parayis and the seventeen remnants of the monks. The rest belong to the broken majesty, and he I humbly said that only the five precepts can only be divided into less than oneself on the sound and hearing precepts. Such a statement really shocked me deeply. It turns out that in our age, if we want to maintain the sound and hearing precepts to perfection, it can be said that it is not. Possibly, when I went to the Pushou Temple for intensive study of precepts that year, they also said that as long as they go out of the mountain gate, they must open the predestined relationship. It is necessary to have a certain understanding of the open-jailed criminals in order to properly implement the precepts in daily practice as much as possible, and to take into account the large and small multiplication precepts as much as possible to truly achieve the merits and benefits of liberation.
The mentor, the upper saint, the next lawyer, his old man is the monk of the three altars of precepts, and the entire three altars of precepts is his biggest. Each ring is inspired by the precepts of the monk of precepts, but I I got close to what I saw and heard in front of the Master during my return from the summer of the third year of Baolin, but I deeply realized that the old people’s vows really follow the compassionate mind and the wisdom of the Prajna as their guidance, which includes both the large and small multiplication precepts. The open chasing offenders can really be used randomly, which reminds me that if the open chasing offenders of the sound and hearing precepts can be used properly in the current era, it is necessary to understand the teachings of the Mahayana method.
The so-called renunciation and hearing precepts are focused on the observance of things, while the monastic precepts are focused on the heart, that is to say, the Hinayana precepts do not care about things, and the Mahayana precepts do not care about things.Therefore, if you are not as good as the law, you must not only look at the situation, but also focus on the heart to judge your merits and demerits.
Generally, laymen are always easy to comment on the persistence of the monks in terms of the situation. They don’t understand the different causes of breaking the precepts in the precepts, so it is easy to misunderstand and lose respect for the Three Jewels. Therefore, it is necessary to be more or less necessary. Only by understanding the principles of the application of the monks' precepts can we no longer arbitrarily criticize the practice of monks, and create a serious cause of the three-painting...(continued).
(XNUMX) Talking about the openness of the monk precepts, the second part of the offense, using the precepts without being bound by the precepts
(Written on 2012-5)
In the past few days, many practitioners expressed their hope that they can listen to the precepts more. Such good roots are very rare, because no matter which method they practice, they must be accomplished on the basis of precepts, and how to maintain the precepts must also be integrated. When it comes to the principle of openness, preserving and maintaining precepts, you must carefully study and maintain it until you become a Buddha.
Although the discussion here is based on the monastic precepts, the principle of concealing the offense is similar to the five precepts, eight precepts, and the application of the bodhisattva precepts held by laymen. If you can master the precepts Only when facing the precepts can you correctly hold the precepts, and you won’t be restrained by the precepts.
The so-called "open" refers to open condition, which means that it can be opened conveniently under special circumstances. It is open condition rather than breaking the precepts. "Cover" means to cover and prevent.For example, the five precepts do not drink alcohol, and the alcohol itself is neither good nor evil, but also vegetarian. Why should it be forbidden to drink, because not drinking can prevent you from committing the first four strong precepts. If you don’t ban it, you may be committed, so it is listed as the four strong precepts. For the fundamental stance.
Hearing the precepts of the Hinayana is to talk about things regardless of the mind. Although it is committed if something is committed, there are still many cases of opening conditions mentioned in the precepts. Especially the settlement of the Mahayana precepts is to talk about the mind and no matter what, so it is even more impossible. Only engaged in the phase to judge the purity of the precepts, so especially the lay persons, because they do not understand the opening conditions, they are often easy to see the surface and arbitrarily judge the criticism, which creates the three causes of slander of the Three Treasures. It is even more necessary to understand some principles of openness.
During my three-year residence in Bao Lam, Hong Kong, all the hardships I faced in the first two years were almost passed. In the third year, my report is now available, and I can have the opportunity to stay in the 90-day period of summer. Every evening, I have the opportunity to be with the Holy One Master for about 2 hours, so I can see from the side the subtleties of the teacher’s handling of things. Opportunities like this are almost for women in the jungle of strict discipline. It can be said that it is impossible, this is also a situation of open fate.
The mentor himself is a monk who preaches the precepts. He is naturally proficient in the precepts and can be an example for the precepts. However, the master’s adherence to the precepts is very humane. "Yes" is not tied to the precepts at all, and can strictly discipline oneself.
For example, after being ordained as a novice (ni), most people usually stay for another two to three years and then receive ordination. However, some people will give the master the predestined relationship. I only lived in Baolin in early 02 for about 4 years. For more than a month, Master allowed me to receive full ordination in the same year. There are also examples from other people. This situation has been protested and persuaded by disciples who are also the preaching master. (Many of Master's disciples are already Buddhist monks. The master abbot or precept master.) It’s not appropriate to think that the master is too old when he is too compassionate, but I have seen many things next to my mentor, but the master has not opened up the predestined relationship, so I think that the master is watching the opportunity. , Is also responsible for the cause and effect for all living beings. It is truly based on great compassion and judgment with wisdom. This kind of magical realm is by no means fully understood by ordinary people...(continued).
(XNUMX) A Brief Talk on the Opening Predicament of the Monk Precepts
(Written on 2012-5)
(...Continued) Just take our female monks and go out alone. It seems that this is a violation of the monk's ordination (Sanghapo corpse sand) in the bhikshuni ordination. It is broken, leftover, such as dying, only leftover Life is almost half life left, so this is considered a very serious sin. If you want to confess your sins, you must perform penitent karma in front of twenty monks and twenty monks in total. crime.
The origin of the ordination of the solitary ordination is: Once, when the Buddha was in Sravasti, a bhikkhuni went to a village not far from the monastery alone to do some things, and then entered the village alone, and stayed alone, and was ridiculed by people. This caused trouble for the Sangha, so the Buddha made this precept, which is one of the "four precepts" (bhikkhu precepts do not have these four precepts).
We know that the origin of this condition of Buddhism is to avoid "sneer". The behavior of this precept is not to inflict crimes, but to avoid ridicule by the masses. It is not that the lone monks themselves must be at fault in their practice. If you can understand this origin, you can understand it without ridicule, and you won't commit the crime of slandering the monk.
Under the current environmental conditions, it is already very difficult for most monks to hold these four precepts. In other words, as long as they go out of the mountain gate, it is difficult not to open the precepts. For example, among our classmates in the Singapore training class, we are monks in the same class. There are nearly 20 bini from the congregation, and only two of them can accept this vow. They are the seniors who came to Pushou Temple in Wutai Mountain. Every time they see one of them, they will look for them. There must be another one nearby. Sometimes it seems weird, like a conjoined baby. Since most of the other people are from the mainland to study the Fa, it is impossible to bring a person to accompany them.
For example, I often promote the Dharma and participate in school at home and abroad. In addition to the time in the monastic group, I often have to go alone when I go out. It is not convenient to bring a waiter because my personality is relatively independent and I also do research and teaching. It is often necessary to quietly contemplate the meaning of Dharma. Secondly, it can avoid chatting with peers and increase the time spent on work. Thirdly, it feels that air tickets, boarding and lodging expenses are wasted in vain, which increases the troubles of the guardians, so it is necessary to open the gate when going out. edge.Under the consideration of all kinds of pros and cons, if you understand and master the spirit of precept, and can bear the pros and cons, then you can open the fate.
The layman’s observance of the precepts is also the same when there is a need to open condition, but the condition of opening condition is to understand the origin of the precepts, and then according to the factors of the real environment, can open the condition, and the fundamental five precepts are best not to be opened. Open, because it is the realm of the Great Bodhisattva that is qualified to open condition. This is the skill of the mind and earth. If the mind is pure, it is really altruistic, and the result is sure to reach Consummation. In this way, even murder can be done, but other things.
For example, killing one person can save countless people. At this time, the Great Bodhisattva will do such things with true wisdom and compassion, and the retribution of murder can be happily endured, but if it is an ordinary person, it cannot be bound, because ordinary people’s hearts are unreliable. If you are not clean, the murderer must be someone who is not pleasing to your eyes. If you open other conveniences (such as the double practice of men and women), it must be for your own convenience, but you deceive yourself and say that it is for the sake of spiritual practice, because ordinary people. Your thoughts are not credible, so it’s best not to provoke predispositions casually, especially the precepts of lying. These are the fundamental precepts and the karma of the hell, but they are the precepts that most people tend to commit, and they are often beautiful. It is said that there is no way to make money and live a life, and to say "beautiful lie" for the good of others...etc. In fact, this is all just following one's own bad habits and making the decision. This is not true practice at all (...continued).
(XNUMX) Discussing the Four Principles of Enlightenment of the Precepts of the Monkhood and the Four Cultivation of All Living Beings
(Written on 2012-5)
Many people have used all kinds of special "skills" for the sake of enlightening sentient beings, saying that it is for the benefit of sentient beings. In the end, all sentient beings were not saved, but instead they formed grudges and ended up with right and wrong. This situation is not only Appearing in monks, laymen and fellow practitioners will often encounter such troubles. It was originally a good intention to save sentient beings. In the end, not only sentient beings were not saved, but in the end they saved themselves back to the world of five desires.
What is the reason for this?How to solve it?
There are many reasons why sentient beings cannot be saved. Apart from the immaturity of the cause for saving sentient beings, the main reason is that one's own compassion, virtue, and wisdom are not enough, and the inability to deeply touch sentient beings will cause unwholesome results.
If the sentient beings are truly treated with selfless compassion, even if they are not taught or practiced by their wisdom and skill, at least they will not form grievances with each other. Therefore, selfless compassion is the most important condition.
The second is the skillful use of wisdom. Modern sentient beings are very strong in their habits and habits. It does sometimes require some dedication and skill to teach sentient beings. For example, it is necessary to show anger and rigorous teachings in order to treat sentient beings and slack off the law... and other troubles. Habits, but before you can do so skillfully, you must first consider your lack of virtue, whether your position is correct, and whether you have enough weight?Can sentient beings be willing to be taught?If you are really sure to achieve the desired effect, then even beating, scolding, insulting, grinding... are all skillful means of initiation, but if sentient beings can’t accept these, it must be their improper use. The biggest flaw lies in the lack of selflessness. Great compassion, compassion is always the most important condition to influence sentient beings.
Another principle of preconditioning is to be sure that one can bear the consequences of preconditioning. For example, in order to save most people, the Great Bodhisattva can kill one person. Confucius also ordered the killing after he took office. This is rarely used in the Buddhist school. This kind of fierce means, like the "Nanquan Killing Cats" in the Zen Gate, the Zen master killed a cat on the spot in order to enlighten his disciple.Of course, if there is a cause in the matter, there will be retribution. If you can afford it before retribution, then you are qualified to open the fate.
Before we have attained the results, it is best not to take the precepts casually. Even if we are sure that our intentions are all right, we will still develop our bad habits. If we become an Arahant in the future, I am afraid that these are bad things. The habit is still there. Therefore, the most important thing in practice is to be honest. To save sentient beings, just do what you can. The heart of saving sentient beings is actually a kind of slow and self-righteous trouble. If one day I really save it, then save it. All sentient beings will be as natural as breathing, and they will never have the idea of saving sentient beings. At that time, they are truly qualified to be able to open fate with their own nature.
(Twenty-three) The teaching method characteristics of [the Pure Land Religious Taoist Guanglun Class]
(Written on 2012-5)
There are three types of ideological practice in the Mahayana Pure Land Method. One is purely relying on other powers.Two, two powers from others.Third, rely solely on self-reliance.The practice taught by our wide-ranging class is purely based on other powers. It is the purest ideological inheritance, the easiest to sustain, and the fastest achievement in the Pure Land teaching. It can truly be universally covered by three roots and tens of thousands of people.
The so-called pure reliance on other power is to completely rely on the salvation power of the XNUMX vows of Amitabha Buddha, which leads us directly to the actual rewards that he has cultivated for all beings in the ten directions. , All supernatural powers are equivalent to Amitabha.
Because this method is the method of Yuandun, it is difficult to believe in the mysterious method, and it is only possible to enter by chanting the Buddha with faith and wish. It is indeed difficult for people who have not enough roots of goodness and morality to grasp the starting point of learning, always feel that it is only Is reciting Buddhism really a way of practicing?Do you need to fix something else?
This is because the roots of belief are not sufficiently doctrinal, so although I am chanting to live while reciting the Buddha, my heart is still difficult to be at ease, so I thought of creating a theory for the pure land method's thoughts and practices. This inspiration originally came from One of the most important works of Tibetan Buddhism’s Explicit Teaching and Modification comes from the "Buddhist Path of the First Guanglun". The "Pure Land Religious Path of the First Guanglun" can also be regarded as my own practice of the Pure Land for many years and I have established my faith in my departed life. Successful study report.
In fact, the world of bliss and the realm of Huayan Dharma are indistinguishable from each other. The Tiantai family in the "Huayan Sutra" judged it to be the method of rounding, but the harmony shown in Huayan does not hinder the execution of cloth, and the practice of cloth does not hinder In the realm of harmony, the practice of cloth is the stage. Although the Pure Land Method is the same as Huayan’s method of harmony, it does not hinder the stage of learning, just like the insight of Zen. Although it is a time to realize the nature of the Dharma, it is also I still have to go through a long period of practice before there is such a moment of epiphany, so I made my heart to create this theory for the Pure Land Method, the content is to include the pure land method of the Yuandun practice and specifically for some people who are not familiar with the roots. First, clearly show the method of learning, so that people of all roots can get the benefits of the Pure Land Method.It seems that no one in Buddhism has taken the initiative to make such a theory for the Pure Land teachings, so if the cause is achieved, the public is willing to study it, and I will try my best to share with you what I have learned over the years.
(Twenty-Four) If the name is not correct, the words will not go well---Talk about the blessing power of the address
(Written on 2012-5)
The correct appellation is a kind of etiquette, and it is also a kind of internal cultivation. The establishment of the relationship between people is first implemented in an appropriate appellation. Even when we learn the Pure Land Method to become a Buddha, we rely on the name of the Buddha to speak from the heart. The sincere call of the Buddha and the blessings of the power of the Buddha show how important the correct address is. The following is a few examples of addressing commonly used in Buddhism.
"Masters" are generally known as masters by monks who teach scriptures and teachings. Because they speak on behalf of the Buddha, the master represents the identity of a human being, and those who respect the Buddha and the Dharma must respect the master in order to gain the benefit of learning the Fa.However, because they want to emphasize respect, it is not correct for ordinary people to call monks no matter what they say or not. This is not true. This is a misnomer, and too much courtesy will turn into flattery.
The term "master" has two different uses: "general" and "special name". The general term means that all monks can be called master so-and-so, which means respectful monkhood.The special name is to call the teacher you follow to study the Fa. For example, when our Guanglun class is teaching now, the students should call the teacher so-and-so or directly call the master. This master is like a school teacher. What the teacher meant.
"Monk" means a pro-teacher, that is, a teacher who teaches you personally. It has the same meaning as the above-mentioned term master, and it also refers to the master you follow to study the Fa. However, it is more commonly referred to directly as the master. It’s more formal to call it a monk.Nowadays, it is common to call Master Bhikkhu a monk and Master Bhikshuni as a nun in the world. It is probably because there are too many mistakes in watching movies. These are all disrespectful titles. This is a very bad and wrong usage.
"Last learning" is the usage of self-humility among the peers. If a lay person is a disciple of the Three Jewels; that is, a disciple of the Sangbao, he should not call himself the last learning when he is a monk. This is not only not humble, but slow-hearted, even though it is a Buddha Sex is equal. In the world where Buddhism is in the world, it does not harm the world. The respect and ethics in all things should still be in their own place. Otherwise, if the name is not correct, the words will be inconsistent, and we will not be able to inspire our self-cultivation from the address. virtue.
"No learning" This is the fruit position of the four-god Arhats. Because what has been done has been done, and there is no need to follow, all those who need to learn have learned, and they have the ability to go out of the three realms, so they are called no learning.In the past, when I was a layman, I wrote a letter to a mage. At the end of the letter, I signed it as "No Talent, No Learning". But I was scolded by a Bhikkhuni master beside me, saying that I was terrible, and the result was achieved. Ashamed, I wanted to dig a hole in, but I am also very grateful to the master for directing me, which impressed me so far.
All things outside are manifested by our own minds. When we walk, stay, sit, and lie, they are all related to our initiation and thoughts. It also greatly affects the changes in our hearts all the time. It can maintain the same way for people, things, and things. Respect to the Dharma, the beautiful moral virtues of one's own nature will be constantly enlightened. On the contrary, it will increase the three poisons of my slowness and have a great negative influence on the Dao Karma, so it should not be ignored because of small things.
(Twenty-five) [Pure Land Religious Taoist Guanglun Class] First Draft of Guanglun Kejuda Net
(Written on 2012-5)
Note XNUMX: The teaching method in this theory covers the principal cause and effect of the basic teachings of the Great and Hinayana and the special thoughts and practices of the Pure Land Method to become Buddha.
Note XNUMX: Shangshangen people follow this theory to practice, and within three months and a half, they can reach the essence of Buddhism in Great and Small Vehicles, and build their confidence in deciding to rebirth in the Western Pure Land in this life.According to this theory, Zhongshangen people can understand the essence of Buddhism in one to two years and build confidence in the decision of this life.According to this theory, Xia Shangen people will cultivate in two to three years, and they must receive the blessings of the Buddha to build their confidence in deciding to rebirth in the Western Pure Land.
Note XNUMX: The so-called good-rooted people do not refer to people with high education, high talents, and high skills, but refer to honest, obedient, kind, and innocent people who can truly believe and follow the teachings of the Buddha without any doubt. The mind is a person who can practice steadily and steadily. The magnetic field of such a mind easily interacts with Buddhas and Bodhisattvas and calls for the blessings of the Buddha's energy.
Note XNUMX. It is only to build the confidence of the rebirth in the West. It is not necessary to learn all of the whole theory. The main learning area is the part of the second class. You can learn as much as possible for other teaching methods.
Note XNUMX. This sub-judgment is only a preliminary draft and has not yet been finalized. There may be additions and revisions in the future, but the general outline remains unchanged.
[The First Extensive Theory of the Pure Land Religion] The first draft of the scientific judgment outline 2012-7-1 edited by Shi Renjing
AXNUMX. The order is divided into four
B One. Suffering: Three Sufferings, Eight Sufferings
Second, emptiness: emptiness and prajna of nature
BXNUMX. Impermanence: The Origin of Dharma Realm
BXNUMX. Selflessness: The Reality of the Dharma
A two, authenticity is divided into two points to become a Buddha
B One, the deceased is to cultivate points four
B. One, Amitabha's Forty-Eigh Vow
C. Two. Belief: Believe in Buddhism is unthinkable
C. Three. Wish: Wish to live without thinking
C. Fourth, action: joyfully recite the Buddha into one mind
Second, the fruit of consummation is divided into two
C. The decision of faith in death
C. Second, driving Cihang
B three, three good roots are divided into three
C. One. Sergeant Taoism: Buddhist monk practice: Guangyan Sanzang, self-improving him
C. Second. Sergeant Way: Protecting the Law at Home: Performing Six Degrees and Ten Wishes to Protect the Three Jewels
C. The corporal way: turning evil into good: practicing repentance to break evil and cultivate good
AXNUMX. Circulation points: Shengyi Bodhi Path is divided into two
BXNUMX. Specializing in Buddhism Buddhism
Second, the four-shot method of joining WTO
(XNUMX) The first draft of the Guanglun Science Judgment Network, the second tree-like judgment chart
(Written on 2012-5)
The Western Pure Land Method of Bliss is to cultivate the cause and cause and effect at the same time. It is the same as the Huayan world of perfect harmony, but maybe because it is the method of perfect harmony, so it is so far. It seems that no one in the Buddhist world has written related works on the secondary practice for Pure Land Sect. If the cause and destiny are sufficient today, the nuns are willing to practise and learn and exchange with fellow practitioners who are destined for the present and future generations.
The discourse structure of this theory is the Huayan Sutra's "Complete Harmony does not hinder the practice of cloth, and the practice of cloth does not hinder the Harmony". The teaching method of learning is written in accordance with the characteristics of the Pure Land Practice Certificate to facilitate the learning of beginners and old ginseng. With the brief and clear explanation of the scientific judgment, I hope that many people who misunderstand the Pure Land practice method will be misunderstood. Able to re-recognize the following points:
XNUMX. The Pure Land Practice is not the practice method of the Han Dynasty, it is the method for the Mahayana Bodhisattva to be born and enter the world without hindrance.
XNUMX. After confirming the faith in rebirth, the pure land walker will be like a Buddha, and he can drive the cihang backwards in this body, practice the six degrees and four shots, and transform him on his own, without hindrance, and no harm to the bodhisattva walker of the world of Buddhism. Two are no different.
XNUMX. The ideology and theory of the Pure Land Method coincides with the doctrine of the Huayan Prajna under the sect, and it is not just a simple religion that believes in pure matter.
The compilation of this theory is purely based on many years of experience in the pure land of the individual participating in the study. It is completely unconditional for the purpose of supporting the public to learn. However, because the text and the order of the arrangement have their own specific meanings, please learn not to arbitrarily Change the word so as not to touch the issue of intellectual property protection rights.I wish you all the ethics and devotion, when you are born!
(XNUMX) How to listen to the scriptures and write reports?
(Written on 2012-5)
Listening to the scriptures is not about listening to the interpretation of the text, even if you understand it, it is only at the level of the interpretation of the text, and there is no overlap in the transformation of one's life, and then the real purpose of listening to the scriptures will not be achieved.
Listening to the scriptures must be able to hear the speaker’s inner experience and the illocutionary meaning of the scriptures, which can truly touch our inner world and become our own experience. Therefore, we must first be respectful and focused to watch the speaker’s eyes. , Actions, and even to analyze and understand the core of the speaker’s inner thoughts. This can be regarded as a preliminary understanding. After this initial understanding, we must further experience what is said in the scriptures in our own real life. Methods and situations, at that time, some personal insights will naturally arise in the heart, and then write these insights, this can be regarded as writing a report of your own experience.
Therefore, you must listen to the scriptures over and over again. After you listen to them, you must use them in your life, and then listen to them again and again, experiment again, listen again, and experiment again, until your heart's understanding of the meaning of the scriptures is deeply moved. Understand the scriptures.
Here are some snippets of reports written by fellow practitioners and comment on them, so as to help fellow practitioners to better master the learning methods.
The first disciple-the disciple watched the second and third videos of Master's Infinite Life Sutra 48 Promises, and felt deeply impressed, because what Master pointed out directly cuts into the essential and essential parts, and is actually close to reality. Cultivation faith and willingness to do, instead of the normal mind to recite the Buddha and read the scriptures (practice without integration), it gives disciples confidence and feels that recitation of Buddha is more powerful, and it really feels a little bit effective! I believe in the teaching of the master There will be situations where chanting Buddha is more effective. -----.
Comment: This fellow practitioner can see that what we want to convey in our lectures is to explain the scriptures after practicing, which can also arouse his sympathy and confidence. This also shows that this fellow practitioner is also practicing the foundation, but still needs Only by going deep and unremitting can we have a deeper understanding.
The second place--sometimes when disciples are chanting the title of Buddha, they feel sad in their hearts. They feel like a wandering orphan. After all their hardships, they always find their father to find their way home. They are no longer alone, and decide to give birth to the West. Unshakable.Now I am even more respectful and respectful of Master’s preaching of the Forty-eight Vows of the Immeasurable Life Sutra, “Master’s compassionate intentions require sentient beings to have faith in rebirth”, and it is clearer that Amitabha’s loving father will lead to sentient beings.
Comment: This fellow practitioner can appreciate the relationship between the Buddha and sentient beings. Therefore, reciting the Buddha can be touched and comforted, and he can hear what I said about the 48 Mays. The key point to be conveyed is to help sentient beings to build confidence in their rebirth. , Instead of focusing on explaining the meaning of the prayer.
The third place---After watching the second and third games, I really understand a lot more than before... I am really touched, and I am so grateful that Mrs. Amitabha is so great. The disciple feels that he is a little closer to Amitabha... although not very capable Express the disciple’s feelings at the moment... But when I recite the Buddha's name these few days, it seems that my heart is a little firmer than before... Every time I say a word, my heart is a little bit touched and grateful...
Comment: In the process of listening to the scriptures, this fellow practitioner can deepen himself into his realm and feel close to the Buddha, so that the blessings of Buddha power can be displayed when reciting the Buddha, so that every time we recite a Buddha's name, we will feel something in our hearts. Touching, in turn, can transform the xinxing, make wicked people good, and make troubles cool...
The three practitioners wrote about their own deep and different feelings. These are all experience reports. Some practitioners wrote to explain the meaning of the scriptures to me, and did not touch on their own feelings about the scriptures. Why can’t I write about my feelings? It’s because I didn’t hear the implication of the scriptures that the preacher wanted to express, and I didn’t allow myself to experiment and experience in my life, so I didn’t feel moved in my heart to write well. Understand the scriptures.
To practice, we must practice hard work. Every expression in our eyes, movements, and words is showing our own wisdom and virtue. People with a discerning eye will understand it at first glance. Therefore, we must learn honestly, step by step, and not be greedy. Don’t be greedy and strong, as long as you practice one point honestly, you will be able to use one point right now. This is a person who can practice cultivation.
(XNUMX) How to Listen to the Scriptures and Write a Report Part XNUMX The report reference of fellow practitioners
(Written on 2012-5)
Here are some snippets of reports from fellow initiates for your reference on how to master the method of writing reports.
First place
-----After seeing Master’s intentional explanations in the second and third scenes, it was like empathy, and the words from the bottom of the heart, the explanation was clear and thorough.The kind of inner feeling, tears welled up.Indescribable.Let scholars increase their confidence, strengthen and expand the aspiration in the journey to Amitabha Buddha, and even more diligently practice daily, the Buddha's name "Amitabha" perseveres.Upon sensing Amitabha Buddha, the power of Buddha blessed and absorbed, he decided to rebirth in the Pure Land of the West.The disciple must do it.This is my great wish for this period of life.
Comment: When the law enters the heart, it can be moved and aspired.
second:
First of all, I am grateful to Master for his compassion and compassion; he opened the [Pure Land Sect of Taoism No. XNUMX Guanglun Class]; many people want to learn Buddhism; they don’t know how to get started; or the same reference for learning everywhere; there is a path to return; correct learning Direction and method. Master is willing to use what he has learned and experienced as a monk to the present; do not ask for'obligation to contribute; inherit the first and enlighten the future; realize the Buddha's way of others; this spirit of doing nothing; believe that all co-participants are advanced; once you get started, you will gain valuable Lesson XNUMX: Practice merits without self-concealment: At the same time, I feel it; this is not exactly; Amitabha's compassionate wish for the sea; is it to save all beings in the sea of suffering?
---- The experience of seeing the master; a deeper understanding of the meaning of [Faith Wish Action]; firm confidence in Amitabha; unshakable aspiration; step by step honest practice; just like the verses of Dharma Zang Bhikkhu [我行定] The strength is only the Buddha and the Holy Wisdom to realize that even if the body stops all the sufferings, the heart will never retreat]; I believe that the master relies on these; so all the way; [Wind, rain and rain are not afraid of only Amitabh to move forward]. The disciple is about the world of bliss ; ----
Finally, I want to be grateful for the participation of the Guanglun class...
Comment: This fellow practitioner has a serious study attitude. Although the report is somewhat wide-ranging, it still does not deviate from Amitabha’s tragic wish. The latter part of the thank you text is an announcement to the public. I estimate and fully his wish is quoted here, but usually the same when writing the report. As long as the repair is surrounded by the subject area, you can say the testimonials.
the third:
---Master Shandao’s thought practice was that five years ago, a deceased master always persuaded me to study (Study on the Four Writings of the Buddhist Scriptures), but he did not mention this. Today, Master’s explanation suddenly realized, so happy and happy. , I am fond of Dharma, and I am more grateful to recite Buddha to feel Amitabha’s great mercy and compassion for the rescue of suffering and distress, and my heart is born with compassion and aspiration, and I must go to the Western world of bliss in this life.And I will continue to listen to the scriptures taught by Master, to realize the learning and implement it in life.
Comment: Si Tie Shu is in classical Chinese. It is not easy for ordinary people to understand by self-study. We explain in plain language through in-depth and simple methods. The purpose is to more easily resonate and understand the public, and then arouse the root of goodness in everyone's heart. Don't neglect words I didn't go to in-depth study and experience so that I missed the cause of achievement.
(XNUMX) Seeking the true meaning of three refuges in Buddhism today
(Written on 2012-5)
Today, a fellow practitioner came to me to ask for the three refuges, and hoped that I could give him the Dharma name. Some fellow practitioners expressed their willingness to take refuge to me not long ago, so I followed this cause to tell you the true meaning of the three refuges.
Most of the veteran practitioners knew that the three refuges meant to take refuge in the Buddha, Dharma, and the Three Jewels of the Sangha. The monks we taught the three refuges were only witnesses for the Buddha’s disciples, rather than just taking refuge in a certain master. In terms of the current situation of the Buddhism Sangha, it seems that many fellow practitioners believe that they have converted to a certain mage or a certain master, so it is easy to cause many opinions and self-praise and slander him.
Based on the current Buddhist learning situation, a Buddhist disciple, no matter whether he is a monk or at home, is indeed likely to rely on many masters to study the Fa in his life. This is just like when we study in school, we will experience elementary school, middle school, and university. …After different courses of study, of course there will be different teachers to guide you, so as long as you go to a dojo to follow a certain master to study the Fa, according to the current teaching world, the masters in the dojo will give everyone another name. This does have its blessing power for the ordinary people who are obsessed, and it does have meaning in terms of the implementation of respect for the master’s reliance on seeking the Dharma, but on the other hand, if you are too attached to a certain master, it will also exist. It is easy to have a variety of different feelings to separate oneself and others. Therefore, it is very important to establish a correct conversion knowledge.
As far as my usual practice is concerned, for example, when I went to the Xingma area to learn to teach the Dharma in the Jingzong area, when fellow practitioners asked for the Three Guilds and the Five Precepts, I would ask them to rely on the old monk Jingkong to learn from our teacher. When I go to other dojos, I will also give names to fellow practitioners based on the inheritance of the local dojo. If I have a deep connection with me and continue to ask for refuge with my Fa-students, I will follow my wishes and fulfill my wish. The three treasure disciples who have converted to witness under my seat, the male lay persons have the character "chuan" as the symbol, while the females have the character of the character "cheng", and both have inheritance. Inherit the meaning of the teaching method.
As for the form of refuge, generally speaking, the three refuges can be prayed and received before the Buddha. Only the five precepts and bodhisattva precepts must be taught in person. The main meaning is to teach the precepts, but now because of the Internet It is also convenient to learn the Fa by way of modern causes and conditions. It is not necessary to obsess over the form of attachment. Especially Mahayana is about the mind and no matter what is going on. If you really take refuge in your mind, then you can make a report in front of the Buddha and confess it. This is also the Buddha. On the contrary, if there is a form of refuge, but you don't learn the Dharma in your heart, then you are not considered a Buddhist disciple.
Therefore, in order to give the practitioners a blessing in their hearts, if they are studying the Fa with me and want to take refuge, they can confess the vows of three refuge in front of the Buddha. You can choose a word from your own name, or choose a word yourself. The disciples who convert with me don’t have to be attached to just my disciple. In the future, they can also rely on other masters to take refuge in the Fa, and they can also follow the fate. The Three Treasures of Dharma-rectification.
(XNUMX) If you want to diligently enter the Buddhism and Taoism, should you ask for the precepts?
(Written on 2012-5)
In Buddhism today, many beginners and even more veteran practitioners have always had contradictions and myths about whether they should ask for vows or not. It is so difficult to break through, so that many people have been studying the Dharma for decades, but still have not asked for it. The basic five precepts do not even ask for the three refuges, so it is very necessary to give you a deeper explanation here.
The ultimate reason is that there is no understanding of emptiness, the emptiness of conviction is incapable, and the emptiness of the heart is destroyed, so in order to avoid the crime of breaking the precepts, the merits of asking for precepts are missed.As far as practical factors are concerned, the main reason is the failure to grasp the merits of taking precepts and precepts as well as the causal principles and methods of taking precepts and breaking the precepts. Therefore, in order to be cautious, we have a wait-and-see attitude when seeking precepts.
In the past two years, I promoted the Dharma connection in the Xingma Yin area. I saw that this phenomenon is indeed very common. It really made me deeply feel that in the end of the Dharma period, the sentient beings did not cultivate wisdom, and the prosperity of Buddhism has its own manifestations. If you don't learn the precepts or keep the precepts, how can you start practicing?Especially the fellow practitioners who rely on the power of the Buddha to learn to observe the precepts are even more negligent. In fact, the eighty-four thousand dharma studies in Buddhism do not depart from the three disciplines of precept, concentration and wisdom. If they do not follow these three disciplines, they are no different from the outside world and are not true Buddhist disciples. .
In the past, some fellow practitioners asked me questions during the on-site Q&A of the Singapore Jingzong Society, saying that she wanted to become a monk, but Master Yinguang and Master Jingkong did not recommend that people practice monkhood. What should I do?I replied to her that you are slandering them by saying that! This is because you have misunderstood what they mean. If the old monk Jingkong feels that it is not good to be a monk, then why does he want to be a monk himself?Wouldn't they all disagree with the various vicissitudes mentioned in the Buddhist scriptures of monks' merits?Didn’t you hear them when they were admiring the monks and precepts?
There is no definite method in the Buddha's teaching. It is skillful to say because of the time, place, reason, and opportunity. Each speaker has different opinions according to the time, fate and opportunity. Those who listen to the Fa must be able to hear the speaker. At that time, the intentions to be expressed and the objects of the contract can receive the real legal benefits.
The practice of Buddhism is the three stages of learning based on precepts, concentration and wisdom. If you don’t start from seeking precepts and learning precepts, how can the sincere heart of learning the Dharma be implemented?How does Prajna Dinghui power manifest?We monks who have full precepts are also open-clad offenders who first require precepts and then follow the lawyers to learn the precepts to truly understand the precepts. In the end, we feel the merits of precepts. This order is absolutely the same. Breaking the precepts, it also shows that one's sincerity in practice is insufficient, and this is the fate of being unable to appreciate the extraordinary achievement.
If you have received the precepts but do not hold them well, and break the precepts, isn’t there another sin of breaking the precepts?Yes, of course there will be rewards for breaking the precepts, but the merits of asking for precepts and keeping the precepts are definitely far greater than the sins of breaking the precepts. After taking the precepts, you will feel the precepts, and there will be the blessings of the Buddhas and Bodhisattvas, so that the karma will be eliminated and the precepts will be pure If you don't have any confidence in the blessings of the Three Jewels, how can you bear the benefits of the Dharma in the future?
Besides, there is no set law in the Dharma, and the precepts are based on time and place. There are all opening, covering, holding, and breaking. Before the Buddha died, Ananda asked for Dharma. The Buddha also said that small precepts can be given up. This also explains the precepts. Lively, always staying true to the purpose of helping practitioners to be pure and free, rather than rigidly clinging to the precepts, so even if you accidentally break the precepts, you can confess your sins. The basic five precepts are attribute precepts, which means no repentance, but if you follow the Mahayana bodhisattva precepts, all sins will be condemned by the heart, and all sins will be eliminated if the heart is pure. With the blessings of the Buddha, the five evils and ten evils are all saved to become a Buddha. Why do you miss out on the merits of precepts due to small mistakes?Don't we ask for the vows, don't we need to receive retribution if we have sinned in our lives?Killing, stealing, licentiousness, delusion, and wine are the five constants of Confucianism. These are the fundamentals of being a human being. Regardless of whether you receive the precepts or not, you will have retribution if you commit them. , To make our behavior more cautious, to commit less sin karma, and to be brave enough to ask for precepts and learn is definitely more pros than cons after all kinds of weighing the pros and cons.
After praying for the three conversions and the five precepts, the layman who has studied Buddhism for more than five years should consider asking for the bodhisattva precepts. This is to start to fulfill the duties of the disciples of the lay Buddha. The three conversions and the five precepts are the masters. It belongs to self-use, and after receiving the bodhisattva vow, you have the obligation to protect the Three Jewels and do the industry that benefits others to return the grace of Buddha. At this time, you can further accumulate your own virtue and resources and serve as the foundation for the future realization of the Buddha and Tao. By growing up step by step, you will not waste your life in vain, and you will also be able to avoid the endless re-creation of the boundless sin karma in the ignorant situation.
(XNUMX) Advise fellow practitioners and the four disciples of the Jingzong Society not to slander the Three Jewels
(Written on 2012-5)
Yesterday, I saw a very rational message from fellow practitioners of Miao Yin on my dynamics, which made me want to talk about the topic of slandering the Three Treasures against fellow practitioners of the Jingzong Society and destined Buddhist disciples.
I first started to study Buddhism because of the enlightenment of the old monk, Shangjingxia Kong, and also because I deeply felt the suffering of the world. So when I came into contact with the Pure Land Sutra for less than ten minutes, I immediately devoted myself to rebirth in the Pure Land of the West. I first studied Buddhism. It's just such a simple motive.
Unexpectedly, because of my whole-hearted devotion to the circulation of magical treasures and listening to the scriptures and teachings...and so on, I was able to have the opportunity to be ordained under the seat of his disciple, Master Enlightenment. Later, I was able to participate in the learning of Buddhism as a beginner. The training course for the lecturers of the fifth Dharma training class has received a lot of care from the guardians of the society at home and abroad. Therefore, although it has been many years since I left the society and participated in the study at home and abroad, I have always been the cause of the law learning of the society. Special thanks.
If it weren’t for the strong rejection of me by my brothers...and other factors, Master had to tell me to leave the Academy, I believe I would never leave the Academy in my life, especially if I was forced to leave my beloved Master. Master, these kinds of helplessness and pain have made me want to die immediately. These physical and mental sufferings are definitely beyond the experience of ordinary people.
Therefore, based on the message of the fellow practitioner Miaoyin layman, I would like to persuade the fellow practitioners of the society to never commit the crime of slandering the Three Jewels. The future retribution will definitely be in hell, and no one will escape. Can't drop.
Why do we have to advise the fellow practitioners of the society in particular?Because when I left the Academy more than ten years ago, I personally suffered a lot of rootless slander from the laymen of the Academy. In my eyes, these people are just poor and loyal people. I have always been clear in my heart who really want to slander me. Who it is, so I don't care about these misguided people, but I feel pity and pity, but I don't know why.
Therefore, today I take the advice of the layman Miaoyin to persuade everyone from the same lay standpoint, and I believe that this will create a calm and sober space for the fellow practitioners.
The following is the full text of Miaoyinjushi's message:
Wonderful sound of gratitude~ admiration~ rejoicing~ the compassionate and respectful Master teaches Zhuan Falun~
Nanwu Amitabha __()__
XNUMX.We cannot say the faults of the "monks".
We must be respectful to the monk life!
...
XNUMX.Because the monk is a representative of the Three Jewels of Buddhism, Dharma and Sangha.
If we tell the family's faults, it is very likely that others will lose confidence in the Three Jewels, and they won't learn Buddhism.
Then you have committed the great sin of "cutting people and wise life".
XNUMX.Moreover, the practitioner may also be a bodhisattva manifesting to save a certain type of sentient beings,
And provide different conveniences to save sentient beings. (Just like Jigong)
XNUMX.In fact, he is also practicing as a monk, and sometimes it is inevitable to make mistakes.Each person has his own cause and effect, and we should not make ourselves create karma for the fault of others.
XNUMX.A true practitioner will never see the world. (A pure heart is pure earth).
To practice is to cultivate ourselves, not to cultivate others.
Practicing is looking back at our own faults. We never criticize others.
XNUMX.Our "mouth" industry must be guarded! (Don’t lie, don’t babble, don’t talk, don’t speak badly.)
Our mouth does not speak of the faults of others, but only words that make life happy. (Don’t worry about sentient beings, as long as sentient beings are happy!).
Speak nicely if you want to! (It’s not flattering!) Say words of admiration.
XNUMX.The more you want Buddha and Dharma to flourish, only the monk praises the monk.Our four disciples should also admire each other. This is also for the prosperity of Buddhism and for the sake of the overall situation.
In this way, we must say nice things as soon as we speak.
(XNUMX) How to make good use of the Guanglunban online platform to get real use
(Written on 2012-5)
The birth of the Guanglun class is the harmony of all conditions, not established by a single individual ruler. My personal role in it is just the nanny of this class, responsible for providing the Buddha's dharma breast and nourishing the dharma body and wisdom of the fellow practitioners. , As well as creating and maintaining a peaceful, simple, and nonsense learning environment for fellow initiates to grow up here with peace of mind.
In order to accomplish this mission, first of all, I must do my best to present the benefits that I have felt from Amitabha Buddha to the public in various convenient words. In addition, I must play the role of a relatively unfamiliar black face and categorically exclude it. Some thicker external barriers.
for example
Some people come here to express their literary talents and insights, like to talk about empty words, talk about the mysterious, to pass the emptiness and boredom, and from time to time to criticize and dwarf others to show their skills and conceal their inner fragility. It is not sincere to come here to study the Fa.
Some people learn from other sects and see that they are very popular and come here to attract believers to protect the Dharma. They do not come here sincerely to learn the Dharma.
Some people do not practice the Dharma. Seeing that they are very popular, those who promote their products and advertisements, and increase their exposure, do not come here sincerely to learn the Dharma.
Some people come here to engage in personal relations and relationships, in case they gain secular benefits, but they don't really come here to study the Fa.
Some people express their desire to seek the Fa sincerely, but in fact they are selfish, self-deceiving, and satisfying all kinds of selfish desires with secular desires, and they do not really come here to study the Fa.
Some people also saw that I was young and shallow, seemingly solemn, and seemingly simple and dull, and wanted to teach me and save me, so that I could get the support of all fellow practitioners.
For these rough obstacles to learning the Fa, in this online platform of good and evil figures from the ten directions, I must first use all kinds of soft and hard to eliminate for everyone, so as to provide the fellow practitioners with a pure and pure study. surroundings.
But in the more detailed part, I personally can’t do anything. It depends entirely on the self-consciousness of fellow practitioners of great virtue. The so-called minor obstacles do not come from external factors, but from the inner heart of the practitioners themselves. Always vigilantly reflect the motivation of learning the Fa at the beginning, and during the learning process, it is easy to continue to create karma along with my beginningless evil habits, which makes Dao Karma unable to grow steadily.
After all, ordinary people take the three poisons as their body, false self-deception, laziness and slackness... They are all ordinary people's solid instincts, and although they are really committed to good, they are only a moment of light in the darkness of a thousand years. And self.
Therefore, there is only one kind of person who can really achieve complete success from the teaching method of "Becoming a Buddha in one's life" of the Guanglun class, and that is the person who is honest, selfless, humble, sincerely disgusted with sara po, who is in pursuit of bliss, and who can persevere all the way to the end. , This kind of talent is the person who has many good roots and many good virtues mentioned in the Amitabha Sutra, who can decide to become a Buddha in this life.
Of course, at the end of this class, it is very likely that only a very small number of people can withstand such tests for a long time, because the initial motivation for studying the Fa was to truly practice the Pure Land Method with a sincere and humble attitude, determined to be dedicated to the West. In the Pure Land, there are not many people who seek to liberate and become a Buddha. This also corresponds to the sigh of the Buddha in the "Blessed Life Sutra": the world of bliss is "easy to go and no one."
Regarding the above-mentioned various causes, in fact, I personally do not have obvious gains and losses, likes and dislikes, but honestly rewards my willingness to work hard to fix the correct cause bit by bit. And I am convinced that in the future, I will definitely be able to feel the corresponding results. As for what kind of cause you want to cultivate in this great cause and condition, and what kind of effect you want to feel in the future, of course, you can only choose and bear it alone. Up.
(Thirty-one) Can offering to the Three Treasures really make a fortune?Or is the counter-insurgency created the boundless crime karma?
(Written on 2012-5)
Over the years, I have traveled through many Jingzong societies at home and abroad, and I have actually come into contact with many Buddhist practitioners who enthusiastically admire and follow the old monk Jingkong, who are deeply impressed by their simplicity and kindness.
But on the other hand, what makes me feel very worried and unwilling is that many of the guardians of the Institute, although they are more than kind, but lacking in wisdom, usually study and teach themselves on the CD-ROM of the old monks, and There are many people who have misunderstood their meaning.
Especially in the area of Stars and Horses, the weak Chinese abilities of lotus friends have greatly misunderstood their knowledge about the protection of the Three Jewels, so that although they also devote themselves to protecting the Dharma, they are so busy in the end that they have created boundless. Sin karma, here I will briefly talk about some of my own personal experiences, hoping to correct concepts and practices, so that they can finally feel the merits and rewards of giving up a lot of rewards.
Take a closer look at the jungle monks in mainland China and Taiwan. The management of monks in the dojo can still be implemented in the precepts of monks and monks, but in the Jingzong society, most of them are "managed" by laymen. The dominance of monks and dojos. This special situation has its background in the times. It is mainly extended by the curator Han Ying’s mode of protecting the old monk Jingkong. However, most people only learn the superficial skin, but fail to understand the inner part. Because of this work, not only was it unable to cultivate a second great monk like Jingkong, but on the contrary, he was accused of slandering and oppressing the Three Jewels. It was really wronged to the extreme.
In the first two years, since I spent most of my time in the Xingma Yin area to give lectures on good guidance, most of the listeners were able to develop a happy heart for reciting the Buddha and quickly build confidence in the death of this life. Therefore, there is also a great protection among the listeners. Xin, hoping to support my practice and spread this good practice widely. So we bought a hillside land about Rokko in Seremban, Malaysia. At that time, the president of the Seremban Jingzong Society expressed to me that he hoped that I could spread this. The plot of land was donated to the society to operate, but it failed to get my consent.
Compared with other societies, this president's sincerity and action in reciting the Buddha with his heart is indeed worthy of praise and admiration. However, there is a big misunderstanding about the knowledge and perspectives of protecting the Three Jewels, so that he created the boundless sin karma. Without knowing it, such a passionate intellectual like this is still the case, let alone other...
First of all, I misunderstood the old monk's saying that monks should not have a dojo. As long as they have the right to use the place where they live, they don't have the ownership. That's why the chairman would naturally "allocate" to me the Liujia site where the Sangha is scheduled to be established.
Let’s take a look at the most famous lonely elder in the time of the Buddha. He bought land from the prince to protect the Buddha and his disciples. The ownership of the land at that time is now untestable, but it is certain that the Sangha operates. It must be managed by the monks, that is to say, the monks really have the right to use and manage, so ownership is irrelevant.
But in all the operations of the current society, whether it is the ownership or the right to use, most of them belong to the president. Many monks who live in the society are treated like cheap labor. Many presidents of the presidency have been promoted to give lectures, and they have to be grateful to the "monk's grace" who learns to protect the Dharma. If the practice is slightly inferior to the Dharma, you have to walk and walk at any time. Later, he had to be charged with practicing without merit.
Therefore, in order to have a place to settle the Tao, many modern monks had no choice but to find a way to build a temple on their own, otherwise they would not even have a stable place to live. What about practicing liberation and even promoting Dharma and life?In fact, building temples and legal deacons are both the responsibility of protecting the law. The monks should not deal with the chores in the pipeline, and this is in line with the Blessed One's instructions to the four disciples.
The old monk Jingkong also often warned scholars that they should not believe their own ideas before becoming an Arahant. Many people who devote themselves to protect the Dharma claim that they want to protect the Three Jewels, but in fact they are doing the family temple selfishly. To be able to take care of one's own practice in the Buddhist monastery, and to avoid running around for three meals all day long in the society, so everywhere you see lay laymen accepting public offerings, and reject the monks, fearing that the monks will gain the admiration of the believers, and they will have their rights. The status is threatened, so wherever the Master goes, the more the believers listen to the scriptures, the more they want to get closer to the Fa. They are always "protected" more carefully to prevent the believers from "disturbing" the Master. It is my personal experience, and I am really worried about the future results of these protectors. (to be continued)
(XNUMX) Ways to truly achieve the merits of protecting the law
(Written on 2012-5)
Can offering to the Three Treasures really make a fortune?The decision is okay, but it must be based on the emptiness of the three-wheel body in order to feel the boundless and boundless results.
The so-called "three-wheel body emptiness" means that at the moment of offering, there is no attachment to "oneself (my face)", no "other person (human face)" nor "things to be offered."All creations are as natural as breathing. Of course, offering the Three Jewels seems to be one's own obligation and nature, so when doing it, there is no concept of feeling that oneself is very compassionate, great, and doing good deeds. Of course, there is no need for it. The expectation of being rewarded, at the moment of offering, from beginning to end, the body and mind are clean and untainted, and when you finish it, let it go, as if you haven't done it before. This is the skill of the three-wheel body empty.
Such a realm is derived from the great bodhisattva's pure merits, which most people cannot do, but they must also learn towards this goal and cooperate with the practice of pure merits in order to feel the retribution of giving up one's worth, because in the pure merits Only in the middle can show the effect of the same amount as the void.But in terms of ordinary people, if you can protect the Three Jewels in the same way, if you do not return to the bliss of survival, you can at least feel the blessings of ascending to heaven in the future. Here is also a person who is more compliant than the one mentioned in the previous article. The example of protection, although it is still far away from the realm of the three-wheel body empty, but it is already rare in Buddhism today.
This protector Bodhisattva was the layman who supported me to establish a dojo in Taitung. I was preaching the Dharma in the Xingma area two years ago. After listening to the Dharma, this layman established his confidence in the rebirth in the West, and he no longer took his own direction of practice. Unsteady, inner peace and joy, clear direction, and at the same time knowing the cause and effect, and knowing the merits of protecting the Three Jewels. Therefore, in order to accumulate virtue and eliminate karma for one's own family, to achieve one's own good virtue, to broaden the bonds of sentient beings, and even more for gratitude. With the grace of my guidance, I took the initiative to support me in establishing a dojo in Malaysia.
At first, I immediately rejected his proposal, because I had never made a wish to build a temple. Over the past years, I have also declined to be the abbot and deacon many times because of my desire to study Buddhism. After he passed away, he was destined to learn and teach, so he devoted himself to learning and teaching, knowing that people who are learning and teaching should not be involved in too many tasks, so he immediately declined and gave him some other suggestions.
After a few months, the layman once again sincerely expressed his intentions to me, and I can indeed feel that his protector’s intentions are very right, not selfish greed for fame and gain, and want to be in the Three Treasures. Using the monks to develop personal power status, although his motivation did not reach the three-wheel body void, but without asking for return, the steadfast intention of protecting me really moved me deeply, especially sincere and respectful to me. All operations can be carried out according to the instructions of my rear. It is really a matter of spending money and efforts, and following the law.
Soon we bought the hillside land in about Liujia in Seremban, Malaysia, and soon completed the preliminary land preparation work. But in the end, after observing the various circumstances, I negotiated with the law protector to sell the land and re-buy the land in Taiwan. Originally, this protector intended to make the net capital, I also suggested that he keep half (about several million Taiwan dollars), in the future, if there are other causes and conditions to protect the Three Jewels, because if the dojo built in the mountains of Taiwan, everything just needs to be simple, no It is necessary to spend too much net capital to achieve the purpose of doing the Taoist peacefully and benefiting from the situation.
The whole karma, from buying land in Furong to selling it, and finally returning to Taitung, Taiwan to establish a dojo, the whole process went smoothly and quickly, and there are many people who have not studied Buddhism who also participated in the support of Suixi. The karma is really extraordinary.
A few months ago, because some good friends on Facebook wanted to support them, I announced on Facebook that our Taitung Dojo did not accept the support of believers for the time being. The Malaysian supporter called again and said that we would like to live again. For the food, you really don’t have to worry about arranging everything by yourself.
All of these causes and conditions are indeed not what I asked for and changed. It should be said that they are all arranged by Buddhas and Bodhisattvas. I am just doing my part and doing what I should do with the right mentality. , Cultivating the cause honestly, you really don’t have to worry about other things, and when the time comes, the retribution will naturally appear.
Many Buddhism practitioners, no matter whether they are a monk or at home, will inevitably worry about the problem of food, especially how to rely on them when they are old. In fact, no one in this world can be trusted, and there is no way to truly guarantee it. The only thing that the old and carefree can really rely on is the blessings of the Buddhas and Bodhisattvas, and how to feel the blessings of the Buddhas and Bodhisattvas, then you must rely on your own feet to be down-to-earth, sincerely devote yourself to cultivating wisdom, and everything will go smoothly naturally. When we have to endure hardships and exercise, the Buddhas and Bodhisattvas will bless us not to enjoy. It should be before the rewards, and when we use it at will, we will need as much as we need. There is no need to ask for everything, no need to worry about it. It is really natural.
Why are many practitioners unable to practice their skills well, nor can they feel the good virtues and karma? The problem is that they do not believe in cause and effect in their hearts, nor can they build true faith in the blessings of the Buddhas and Bodhisattvas, so that their thoughts and thoughts are always there. To plan for myself, the thoughts are driven by selfishness, so they can never correspond to the Tao, and cannot feel the blessings of the Buddhas, Bodhisattvas, and Dharma Protector Longtian. In the end, I retreat from the Taoism. This is really an empty-handed return to Baoshan. Very wronged.
To learn Buddhism, you must be convinced, I am afraid that there is no Tao, not afraid that there is no temple. In the past fifteen years of my ordination, I have never taken the initiative to alms, nor have I made plans for my future, even a few years before I became a monk. I encountered a few times where I almost didn’t even have to go out. I don’t even have the money to go out. I don’t even give away money when I really need it. But when I really need it, there will be helpers to help me get through it smoothly. Learning the Fa can also be fun, so I never thought about worrying about these foods.
Therefore, a person who studies Buddhism must really believe in cause and effect, and have true faith in the Three Jewels. In the Three Jewels, it is absolutely a completely selfless place to help all living beings get away from suffering and happiness, and cultivate wisdom, as long as we can act with the right mind. By practising the cause, you will surely feel boundless merits and virtues in the future.
(One of Thirty-two) How to earn money when seeking wealth?
(Written on 2012-5)
Yesterday, a fellow practitioner asked if there is a mantra to ask for money?I told him to recite the holy name of Amitabha Buddha, which is the supreme mantra.
Most people can't understand this truth, so if you don't feel it, you won't believe it.In fact, the key to induction is that the "Zhixin" is the sincere heart, which is full of all the beautiful sexual virtues and rewards. If you ask with your sincerity, you will inevitably respond to your requests.
But ordinary people's hearts are false and impermanent, and they cannot use the power of their true hearts, so what should they do?
Then we have to engage in phases and start with steadfastness. The Buddha tells us that reason and matter are one, and the true heart and delusion are the same. We first engage in the present delusion to cultivate the cause honestly, and naturally we can also feel the relative results. .
How to fix the cause of money?
Buddhism teaches us to practice generosity. Only when we give up, we will gain. Great abandonment leads to great gain, and small sacrifice leads to small gains. If you don’t give up, you will be reluctant.
Hey, if you want to give up, you want to give alms, doesn't it contradict the current desire to ask for wealth?
It seems to be contrary, but only by doing so can we truly feel the extraordinary rewards. The so-called "giving up, giving up, giving up is the cause, and getting is the result", this is the method taught by the Buddha to really get wealth.
Let’s think about it carefully. In the shopping malls, everyone wants wealth, you want to benefit from others, and others want to benefit from you. It’s not difficult for everyone to understand what the result will be. In the middle, we are thinking about giving for all beings. First, we honestly cultivate the cause for ourselves. When the cause and condition are mature, the result will inevitably come forward without asking for it.Therefore, a wise person, seeing that others are doing unconditional generosity, must quickly learn the principles, while foolish people will only make small gains from it. Anyway, if someone else is doing generosity, we will take the opportunity to take advantage of it. As a result, he would only return the rewards he deserved, and wisdom and virtue would never grow.
But there are many people in Buddhism who are also doing charity. Why can't they see the results?
This is the wrong mentality and method. Although on the surface it is also doing charity, but the thoughts in the heart are the same as the businessman's mind. This mentality is not the heart, and it does not correspond to the true heart. The immeasurable rewards of sexual Delhi cannot Now.Even offering the Three Treasures is based on the merchant's mentality of trading. On the surface, it is to cultivate offerings, but in reality, they are always waiting for the rewards. This will not only fail to feel immeasurable rewards, but will instead treat the offerings as a transaction because of disrespect. Because of the immeasurable sin karma, although the cause is repaired, the result is not as expected.
My own experience can also prove to everyone. In the first three years of learning Buddhism, I practiced generosity honestly. After becoming a monk, the novices must learn not to take the precept of not taking money, and the money must be left to the end. After I became a monk, I continued to do internal wealth alms. I have experienced various trials and tribulations in Buddhism for more than a decade, but I have the Buddha and Dharma in my heart, and I never feel that I lack the food.
As the heart continues to be purified, one's own demand for foreign wealth will gradually decrease. Finally, when faced with all kinds of rewards, all that is felt is just a responsibility. The bigger the temple, the more responsibility. The heavier it is, the more the believers donate, the more affairs they undertake, so the net worth of my dear protectors abroad, I only accepted half of it in the end, and then I established the dojo in Taitung.
My protector is also a very rare example. Because he listened to my teachings and felt the true benefits of the Dharma, he set out to hope that he could protect my Dharma and benefit my life, and indirectly be able to form good bonds with the vast number of sentient beings. The mind is correct, it is just a kind of protection of the Three Jewels, hoping to spread the righteousness to all sentient beings. It is not seeking a return on investment for one's own self-interest. The rewards felt by this kind of mind are very great, not only the moment of intent, but also the result of heaven. Has taken shape.
In the past, for example, the fellow practitioners I became acquainted with on Facebook were all benefited from his intentional offerings. In other words, he didn’t have to go out, and there would be a master who would continue to make good ties for him. , Cultivation of accumulated virtues is like the chairman does not go out, the employees make money for him, and his own intention is to achieve pure merits at the moment. The cultivation cause of such a good cycle can make everyone to the end. All get real benefits, and the way you compete in society will always only harm and use each other, and walk into a dead end together.
(Thirty-three) Introduction to the Outline of "The General Theory of the Pure Land Religion"
(Written on 2012-5)
--- The difference with "Bodhi Paths and Stages"
Let me first talk about the birth cause of the outline. The birth cause of the outline of the "Pure Land Religious Taoist General Theory" comes from the initiation of fellow initiates on Facebook. The fellow initiates hope that I will be able to systematically teach the Dharma on the Internet and help. More people lay a solid foundation, and finally realize the Buddhadharma.
The naming inspiration of the theory came from the beginning of this year’s Jiexia’s settlement. In order to go to the Baolin Temple in Hong Kong to offer monks and provide mentor Jingkong to the old monk, he also took a trip to India along the way and supported more than 2 monks in Tibet. The thoughts that came out of the mind during that period.
"Bodhi Paths Di Guang Lun" is the foundation of Tibetan Buddhism, especially Huang Sect, before they practice the tantric methods, they usually have to have a foundation of explicit teachings. It takes about 24 years to study and pass the Geshe ( Only after doctoral degree can you be qualified to enter the Tantric Institute or retreat to practice, and finally achieve the so-called Dzogchen Dzogchen. Therefore, the content of the "Bodhi Path Sub-General Theory" is actually a subordinate arrangement of our Mahayana Buddhist teachings.
This time I went to India to make offerings to the monks in Suixi. I was deeply impressed. In the past, I was very admired and delighted by the Tibetan monks’ practical background and the long-term and systematic teaching in their teaching. However, after going to the school in person, I was deeply impressed by the monks. The quality difference between them is still very large. It is no wonder that among Taiwanese believers who are more mindful and more able to accept foreign beliefs, there are repeated reports of believers being deceived and victimized. I have also encountered some Tibetan monks on Facebook. Deliberately asked me questions about "sex" and asked me how they should answer the believers. I completely ignored it and felt very sick.
I have always admired their educational system and their concept of practice. But after all, in terms of the roots of people in this era and the conditions of the learning environment, there are really too few people who have achieved success in self-reliance. Less, even if they have obtained the Geshe qualifications, some of them did not rely on their strength to get the exam, but on the seniority of the training to "recommend" to pass the exam. Therefore, many lamas who go out to preach alone may have great morals in practice. Most of them are? ? ?
Therefore, in order to keep my personal training pure and exclusive, after this trip to India, I am not willing to contact any Tibetan monks for the time being. I just wish in my heart that they will all be able to complete their studies and hope that many have high certificates. A large number of esoteric practitioners can truly influence the practice of the next generation. I also suggest that if you have a predestined relationship with Tibetan religion, you should get close to the Karmapa... and other highly certified talents.
The content of the "Pure Land Religious Paths of the General Theory" that we are going to teach here covers and goes beyond the scope of the "Bodhisattva Paths of the General Theory". In addition to the general Mahayana Bodhisattva path, Prajna emptiness, and the state of majestic dignity, The most important thing is to build the faith of rebirth in the Western Pure Land, so that the practitioners must be led by the Buddha in this life to become the Buddha. This is the difference, which is equivalent to including the so-called Dzogchen realm in Tantra. In the discussion, it’s just that we want to enter this state, not relying on our own efforts, but completely relying on the full merits of Amitabha Buddha, and all we have to do is to have good roots, virtues, karma, and real ability. It is enough to believe in the wish-bearer from the bottom of your heart and be willing to accept the salvation of Amitabha Buddha and all the gifts of Dzogchen. (to be continued)
(Written on 2012-5)
This is the reason why I decided to classify this theory as the "Pure Land Religious Dao Ji" instead of "Jing Tu Bu Dao Da". In fact, the pure pure pure religious principles have their ideological inheritance and a complete doctrinal system. Therefore, it can be called a sect, and the XNUMX teachers of Jingzong that we are generally familiar with, the academic circles judge their thoughts into three major schools. In other words, there is no ideological inheritance among these XNUMX teachers. But in fact, it was only admired by later generations for its merits and virtues.
Therefore, the true inheritance of pure land thought was ignored by later generations. The true inheritance of pure land thought was first established by the eight sects of the Nagarjuna Bodhisattva. Its representative work is the "Yi Xing Ping" in the "Davi Po Su Lun". , The second master is Tianqin Bodhisattva, and his representative work is "Law of Resurrection", the third master is Tanluan, and his representative work is "Annotation on Relapsed Life", and the fourth master is Daochuo, his representative work It is "An Le Ji". The fifth master of the master is a master of good guidance recognized by Gude as the incarnation of Amitabha. His representative works are "Five Parts and Nine Volumes", mainly "Guanjing Si Tie Shu"....
All young and wise men, if you feel negligent about the teachings of the Pure Land, you may wish to study these commentaries. Personally, I have been studying the teachings of Da and Hinayana for twelve years, and I have spent another three years dedicated to this set of pure land. Thoughts, after digesting the evidence by oneself and having established confidence in the departed life, can we use the vernacular language to explain the profound things in a simple way with the special expression skills of lecturing, and use the most direct and concise guidance method. It is hoped that the listener will be able to grasp it in the shortest time. By receiving the core essence of the Pure Land, the inner root of goodness will be inspired, and the blessings of the Buddha will be sensed, so that the body and mind can be changed right now, and the confidence in this life will be built.
If some people still feel that the teachings are very simple because they did not preach the Dharma in a long-formed, eloquent and subtle way, then I especially recommend that you study the "Department of Destiny" and "Guan Jing". "Si Tie Shu", I believe it can satisfy fellow practitioners who are interested in research and teaching, and dare not neglect the teachings of the Pure Land Dharma.
We often see in the Pure Land Scriptures that this Scripture is "Only Buddha and Buddha can know." It is a pure land method that does not ask oneself. It is the wisdom of the Buddha who can not even imagine and enlighten the wisdom of the Buddha like Dengjue Bodhisattva. Yes, how can you neglect it because you don’t focus on reasoning and preaching when proclaiming the law, and because even the old woman can accomplish it, so that not only will you miss a great opportunity for achievement, but it will also create infinite slowness. The sin of law.
(Thirty-three) Introduction to the Outline of "The General Theory of Pure Land Religion" (XNUMX)
(Written on 2012-5)
The Broad Theory of the Pure Land Religious Dao"---The study order of the Pure Land Method
The goal of attainment of the Pure Land Method is to rebirth into the blissful world. As long as one passes away, it is guaranteed to regenerate into a Buddha. Therefore, being able to pass away means that the Jingzong practitioner has completed the complete achievement of the practice of Buddhism.
Therefore, the first step in the study of Buddha recitation is to build confidence in rebirth. This is the most urgent and urgent thing at present, because impermanence will come at any time. If you don’t breathe, it will be too late. In other words, the Buddha recitation is here. Both teaching and practice should focus on this target range, and this is the correct order of study.
"Pure Land Sect of Taoism" is the first complete arrangement for the special courses of Buddhist meditation. It first builds the confidence of rebirth for everyone. After the major event of life and death is confirmed, oneself is truly capable. Introducing a way of liberation for sentient beings, and only then began to implement the bodhisattva way of realizing the world. The three learnings of precepts, meditation, wisdom and self-reliance in the path of the path are complementary to each other, and the real Huihui merits can be achieved in the realm.
In the general outline I wrote, we see that there are three-point structure of AXNUMX, AXNUMX, and AXNUMX. This is based on the traditional method of "Jingkai three points". This style structure is in China’s earliest origins were from the "Shi Daoan" Master. At first, there was a lot of opposition, saying that it was a disrespect to split the Buddhist scriptures. Later, the translation of the scriptures by Master Xuanzang also has this three-part structure. Later talents are called Daoan Master's divisions. Sentenced to be extremely high.
The structure of our theory is also based on the classic three-point structure. The first one is the preface. Just like the opening of the prelude, we should do some forward homework for the main content.The main practice of our Pure Land Method is to rely on faith and willingness to perform the three resources of rebirth to survive to the Western bliss. To be able to fulfill these three resources with full faith and willingness, you must first get tired of leaving the world of sala, and then it is possible to have a true heart and joy to survive. Mind, therefore, I judged the preface of the order as the pure land plus the path, which is to help fellow initiates to lay down this fundamental condition, and then take the major courses before they have real power.
Otherwise, even if we understand the method of rebirth and build confidence in the rebirth, we still love this world in our hearts, and can't let go of too many ties. At the moment of death, Amitabha has appeared, and we hesitate. It will definitely delay the great event of becoming a Buddha, so the additional homework is also very important. Fellow practitioners must study steadily (to be continued).
(XNUMX) What is true equality?How to make sense in life?
(Written on 2012-5)
Are parents and children equal?
Do teachers and disciples call brothers and sisters equal?
Does the poor and the rich get equal treatment?
Are the good and the wicked alike to be equal?
The concept of "equality" is a very important doctrine in Buddhism. In order to quell the inequality of the four surnames, the Blessed One spent a lot of effort and actively implemented it in the Sangha to educate his disciples.
Based on the way of nature, the Blessed One has expounded the concept of "Equality of Buddha Nature" for us. Because all beings have the wisdom and virtues of the Tathagata, all beings are equal.It is also because all beings come from one body, not oneself and others, so the same body is equal.
But this is all from the perspective of reality. There is no difference between the law and the law. However, in the world of phenomena in life, because of the different causes and effects created by individuals, the manifestations are very different, so there is a lot of difference. There seems to be a phenomenon of inequality, so will there be a contradiction between the two?Can it coexist?Yes, this is the legal realm that the Huayan Sutra talks about without hindrance in the governing body.
Samantabhadra's ten wishes teach us to respect all Buddhas. This is to respect all people, things, and things equally in our lives. This respect is to honour the "equal Buddha nature" of all living beings. But Samantabhadra The Bodhisattva also teaches us not to follow the evil law, so we cannot admire and rejoice in the evil done by the wicked. However, although we cannot admire and rejoice in terms of things, it will not hinder us. At the same time, we can still treat the sentient beings (Buddha). (Sexually) respect, this is the unimpeded use of directors.
So how can equality in matters in life be implemented?That is to make judgments based on the law of cause and effect. The rich and the rich can be rewarded by everyone’s praise for the cause of generosity, and the poor can be rewarded by everyone’s avoidance because of the cause of greed. This kind of differential treatment, see It appears to be inequality, but it is only after the causality that this is true equality.If the treatment for good causes and evil causes are the same, would you feel equal?
If the person who learns the Fa respects the teacher, he will feel a point of love and blessing. On the contrary, if the creation is just the cause of rejoicing, he will only be able to feel the use of rejoicing.A truly discerning person can see through the heart that ordinary people can’t see through themselves. All the differences in retribution in reality are caused by their inner heart, and then develop into phenomenal retribution. This is not the difference between teachers and teachers, but It is a natural response based on the law of cause and effect.
For example, in our wide-ranging class, why do we require regular seminarians to give lectures? It is because the reasons that the regular seminarians cultivate are superior to those who study the Fa, respect, be educated, and have a long-term mind. The reasons are all different from those of rejoicing. Therefore, it is natural to appreciate the different education methods of teachers. If there is no sincerity in studying the Fa, even if you teach with your heart, you will not be able to receive the benefits of the law. All education will eventually fall into drama.
Now sentient beings are burdened by retributions, magic weapons are flooded, and good knowledge is polite. People who study the law have a hard time thinking about the Three Jewels, so they have lost their respect and cherishment. The reason for this kind of cultivation is also very blessings relative to the feelings. On the surface, this is not the unequal treatment of the Three Jewels, but the natural retribution based on the law of cause and effect.
Therefore, we must understand that in the world of phenomena, cause and effect are equal for everyone. Whatever cause is created, you will definitely feel what kind of effect. Even if your heart is moved, you cannot escape the natural manifestation of the law of cause and effect. Don't be too lucky, thinking that if you don't cultivate, you will be lucky enough to get a special treatment, then this is really unequal.
(XNUMX) What is the mood of the Buddhas and Bodhisattvas at this moment?
(Written on 2012-5)
Buddhas and Bodhisattvas will also be happy when sentient beings practice diligently and are content with dharma and happiness on the path.
When sentient beings have a false mind, although they enter Buddhism and learn from the teacher, they have no respect for trust and acceptance, and think that the realm is so superior that the teachings of the teacher cannot enter the mind. At this time, the heart of the Buddha and Bodhisattva will follow. Sad, sad what?It is not because I still have sad factors and habits, but because all beings cannot be saved in the Three Treasures, and are still bound in the sea of ignorance, uncomfortable and sad.
At this moment, my heart is also the same. In this world, there is actually nothing that can make me really sad. In the realm of enlightenment that has experienced many years of ordination and the realm of enlightenment that is not always as good as the classics, I can only see When sentient beings slow down and despise the teacher, self-laziness and self-harm are closed, it will be the cause of my heartbreak.
Poor sentient beings, when will it be possible to understand that sentient beings are one body and should naturally love and love your help, so why do you have to respect yourself and hurt him in order to cover up the fragility of your heart?Open your mind and boldly accept the unconditional salvation of Buddhas and Bodhisattvas!
(Thirty-six) What is the transformation of believing, seeing through and letting go?
(Written on 2012-5)
True faith
Belief in the Buddha is true, and believe that oneself will surely be able to become a Buddha in this life.
Eagerly
It is that the five desires and six dusts of the world are no longer happy and greedy, and only want to die, hoping to be reborn as soon as possible to the Paradise of Bliss.
see through
It is to see clearly the illusion, the turbidity, and the evil in the world, and the heart is no longer deceived by the situation.
lay down
It is that the body and mind are completely selfless, and the whole heart is a beast and horse for all living beings, and can make good use of this body tool to do self-interest and altruistic practice of Buddha.
Karma is to read the scriptures and recite the Buddha all day long. Those who worship the Buddha will do the same. The cause is to practise and protect the Dharma and do the same all the time. , Any cause, condition, and deed can correspond to the cause of true faith and desire to recite the Buddha's death.
(XNUMX) An ungrateful person cannot be reborn in the Western Pure Land
(Written on 2012-5)
In the Pure Land of Rebirth, as long as you have faith and deeds, you will never miss one, but have you really enough faith and eagerness to honestly specialize in Buddhist chanting?
If a person truly believes in the wishes of the Buddha, he can see the Buddha's great compassion, and those who see the Buddha's heart meditating on sentient beings and protecting oneself, all are influenced by the Buddha's selfless love, and show softness of body and mind, and boundless joy in the Dharma. Such a person, Can you not think of Buddha grace, can you not report Buddha grace?
If a person truly obtains the method of liberation from the predecessor of the teacher, he must be able to appreciate the compassion of the teacher, the wisdom of the teacher, and the knowledge of the law depends on the monk's biography. If there is no help from the teacher, how can he be in the vast red dust Have to meet the Buddha's Dafa, and know the profound meanings of the Three Zangs?Therefore, he must repay the teacher's kindness, and it is even more unlikely that he would cross the river and demolish the bridge and abandon the trip of the teacher.
In today's world, there are very few people with bad roots, many good roots, many merits, and many causes.
Although some people encounter Dafa, they can rejoice in their hearts, but they are too slow and self-righteous, and their self-righteous karma prevents them from reverently serving and studying the Fa. This cause and condition are easy to miss face-to-face.
Although they have good virtues, they are also harmed by retributions. They don’t know how to respect the law and they are detrimental to the great blessings. Also, because of selfishness, laziness and laziness, they can’t accumulate true goodwill in studying the Fa.
People of this kind of root nature have less virtuous roots, less good virtues, and less predestined conditions. Although they have to encounter Dafa, they do not meet the conditions of the Amitabha Sutra for rebirth: "You must not be born in another country with less virtuous roots, no good virtues, and predestined conditions.
It should be understood that the method of rebirth in the Pure Land is indeed able to enable the people of the three roots to regenerate into a Buddha in this life, but the person who regenerates into a Buddha himself must meet the conditions for becoming a Buddha.
In fact, according to our objective observations, there are really not many people like this at present, so it is said in the "Blessed Life Sutra" that this method is "easy to go and no one is". It is clearly a method that cannot be missed. Why Will it be easy to go and no one?The problem lies here. It is because it has little roots, good virtues, different minds and behaviors, and thinks that it is true and sincere. It also has no intention to recite the Buddha, so it is not allowed to die at the end of life.
Therefore, a person who recites the Buddha must not be careless, and he must carefully consider his body, mouth and mind, whether he is a person with many virtuous roots and virtues, whether he really has true faith, aspirations, and respect for the Buddha, the Dharma, and the monk (teacher) with sincerity and respect. An honest Buddhist man who specializes in pure karma.
(XNUMX) Answer the fellow initiates' question on how to show the good roots?
(Written on 2012-5)
To understand how to manifest good roots, we must first have a clear definition of good roots.
Someone caught a thief who stole a bicycle and beat and kicked the thief without saying a word. Does such a person show good roots?It may seem reasonable to do it, but in fact it is the root of evil, so if it is not intentional, it leads to the act of using violence to suppress evil.
Another person also caught the thief who stole the bicycle. Although he didn't punch or kick, he was trained with great principles. It seemed that the training was more reasonable and more compassionate, but the roots of goodness still didn't show up.
The so-called good roots, as the name suggests, are the roots of goodness; nature; beautiful sexual virtues.No matter the person who has the root of goodness is facing the external environment of good and evil, he should remain in the state of responding to the external environment naturally with good deeds of good intentions (unless the great bodhisattva power appears to be the exception).
There was an old woman with deep roots. Seeing that everyone had caught the thief who stole her bicycle for her, her first thought was to see if the person was injured, because the rear wheel of her bicycle was a little broken, and she was worried that he might be riding away. Is there anything wrong....This is how the true good roots appear.
So how do practitioners show their good roots?
This kind of inherent good roots need to be cultivated over many generations. If you don’t have them right now, you have to work hard to practice repentance, recite the Buddha diligently, worship Buddha for blessings, and then listen more to the scriptures to understand the cause and effect and the true truth. From the theory To observe and follow the principles of the Scriptures in the comparison, follow the teachings one by one, and cultivate the good roots bit by bit. This matter is not anxious and must be accumulated steadily.
Of course, if you rely on self-reliance to practice, it is very likely that you will still be malignant and evil roots in the immeasurable calamity. Therefore, you can only repent sincerely, ask for the blessings of the Buddha, and rely on the Buddha's power to absorb it. When you feel the Buddha's great compassion inject into your heart, you will receive When we are moved, our inherent good roots will suddenly appear, such as the light suddenly appearing in the thousand-year-old dark room, but this light needs to be maintained, that is, we cannot leave the Three Jewels for a while, so that we can safely continue to accumulate deep roots. The root of goodness does not work until the good root of the self-nature is fully manifested, that is, until the time of Buddhahood.
(Thirty-nine) How do Buddhist learners think of masters who teach differently?
(Written on 2012-5)
I entered Buddhism from the beginning and practiced the Pure Land Dharma. It was blessed by the old monk Shangjingxia Kong, my mentor. Many years ago, I was fortunate to have established my confidence in the Pure Land of Rebirth in this life. Then go to get the certificate.
Although this last step was not through the teaching of my teacher, the foundation of practice laid by the old monk in the past is also a necessary condition for me to be able to integrate the doctrines with good guidance. Therefore, from the perspective of engaging in the phase, although there are many ways to get the law Different kinds of good knowledge, however, to me, they are all the division of labor shown by the Buddhas and Bodhisattvas. The division of labor like elementary school, middle school, university... can't be accomplished without one item.
But I have heard that some people used to follow the old monk Jingkong to study the Pure Land, but their efforts were not effective. Like many fellow practitioners now, after hearing other masters talk about good guidance and build their confidence in the rebirth, they turned to the old monk. He was respectful and grateful and criticized that it was the old Master Jingkong that caused him to waste many years of time in the past.After hearing this kind of ungrateful accusation, I felt very sad in my heart. In the past, I had dealt with injustices for the old monk in the video of lectures, and at the same time, I felt very pity for the humble opinions of these fellow practitioners.
People in the world often see things either right or wrong, either their own family members or their enemies, and they have created a lot of sin karma from them. This is because they don't know the cause and condition.I myself also followed the old monk to study the Fa from the beginning, until the twelfth year, I still couldn’t build the confidence to die. Later, because I accidentally encountered the thought of good guidance, during the three years, I participated in the lectures of many teachers in the teaching world, such as Master Hsing Yun’s apprentice, Master Da'an, Master Daozheng, Master Jingjie, the abbot of Donglin Temple in mainland China... After their explanations of Shandao thought, after they further studied the original works related to Shandao thought, they truly established their confidence in deciding to die.
As far as I know, at present, almost no one of the younger generation of Buddhist priests who promote the Pure Land disagrees with the thought of good guidance. Last year, before I closed the summer, a few nuns and I went to the Taijing Shuangxiu Dharma Master to worship the monk’s feet. Asking Master Dharma Zang about Shandao's thoughts, he also expressed his agreement.
However, it is really not easy for practitioners who are learning Buddhism at a beginning to be able to distinguish the meaning of the law and understand the law of cause and condition. Therefore, we must also wake up our fellow practitioners here, and maintain respect for the Three Jewels at all times, and never criticize anything arbitrarily. A mage, every mage has his mission of spreading the Dharma, and each has his own way of interpreting the Dharma. You should not compare him with each other, and you should have different feelings of likes and dislikes. If you compare them in the Dharma If you don’t respond, you should also admire others for learning. You should not reject others because of your opinions or personal likes and dislikes, making your own three poisons flourish at the moment. It is useless to learn the Fa with this mindset.
Personally, I also encountered such obstacles. The main source of the obstacles was that I left my permanent residence. After that, some people in the society spread my thoughts everywhere, saying that I was talking about magic. , I’m not credible. I believe that the presidents of the Jingzong Society all over the world don’t know about these unfavorable rumors from the society, so that the fellow practitioners in the Xingma area always listened to me talking about the thoughts of good guidance. The heart that builds confidence in the rebirth, once they hear these deliberately spread rumors, they will immediately be affected and completely deny their previous inner judgments, and immediately keep a distance from me. The harm of the rumors can be imagined.
In fact, this is not about the issue of good guidance, but about the conflict of interest within the teaching. As long as the wrong words of the people who can be controlled are right, it is not uncontrollable and beneficial to them. What the threatening person said, even if it is right, will be spread as a heresy, lest the support of his believers is lost, and the innocent person who suffers the most in the end is actually a Buddhist scholar who has no ability to distinguish between right and wrong.
We have seen too many of these things in the religious world. Not only are there situations of slander between the mountains from time to time, even my own family members are still beaten up by them, completely depriving my personality. The image has all been reborn as another person. These facts shocked me very hard at the beginning. I really can’t believe that I was just an ordinary man who wanted to leave the world, so I took refuge in the Three Treasures. Unexpectedly, what hurt me the most was also from my most trusted family. On several occasions, after facing such ridiculous obstacles to the teaching of Dharma for many years, I almost retreated and wanted to die quickly. Later, because of the Buddhas and Bodhisattvas. The guardian of good knowledge gradually let go of all this.
In fact, we must understand that as long as we are mortals, they must be greedy, aversion, and ignorance, and their behavior must be imperfect. To learn from Buddhism, we must look at the benefits of others, and remember the virtues of others. Everything else is personal. There is really no need for love, hatred, likes and dislikes to arise from the respective causes and effects. You must always know how to keep your heart pure. The most important thing is to listen to your inner voice, and then rely on your own true response to make the most sensible The choice and judgement of a person must be based on the law and not according to the person. It is not right or wrong according to the name, name, or power. At the same time, it is necessary to understand that everything is a cause and condition, and there is no difference between right and wrong. Naturally, there will be no disputes in the world. .
(XNUMX) Facing calmly the harassment that appeared on Facebook yesterday
(Written on 2012-5)
Fellow fellow practitioners: Yesterday, there were many pornographic links on my posts. They came from a pornographic website. The purpose was very clear. It was to stop me from spreading the Fa on Facebook. "De" posted two comments in the photo of my Zhai Monk's post, and several other comments were deleted by me because of verbal foul language.
Ci Baibaibai Walao, of you so many people....More people in our lunatic asylum. (He means that there are many monks in our post, and there are more of them.)
Ci Baibaibai I am the earth I have practiced for thousands of years, I am God, you are only human, you must be quiet
This "great virtue" seems to threaten me not to preach the Dharma anymore, and I must be quiet, but should I listen to his orders; or be threatened by him?
The principle of my decision is very simple. The fellow practitioners on Facebook and I have dharma destiny. Then I will do my duty as a monk and provide for the public with what I have learned. If everyone has no dharma destiny with me, I will naturally Retirement, advancing and retreating according to the condition, no gain or loss, everything is just to correspond to the impermanence of the outside world with the awareness of the emptiness of dependent origination.
Here I want to use this harassment incident as a training course for everyone to learn how to face all the harassment in life. In this five turbid world, as long as you do something, you will definitely be able to do it. Make demons unhappy, because of conflict of interests, because of demons’ jealousy, because we don’t listen to demons’ words and are not controlled by demons...because demons will inevitably be angry and will use some improper behaviors to test practitioners. In these situations, every practitioner You will definitely face it. The greater your deeds and the greater your influence, the tribulations you receive will be tested in equal realms. If we want to achieve true Huihui merit, we must break through these realms. Otherwise, he is destined to be a certain failure person, a person who wastes his life.
This incident has not yet ended. I have deleted the pornographic posts in my post, but many fellow initiates can still see them. We are studying how to deal with these posts. What should you feel when you see these photos? Look at it?Does the Buddhism that we usually learn can play a role in real life?
A truly diligent practitioner should close the six roots in two or six o'clock and seek pure land in one heart. Therefore, there is no greed for the good conditions of the outside world, and no brain anger or retreat for the adversity. For such a long time, Buddhism internally learns. Kung fu is a natural achievement.At this time, everyone should bring up the view of cause and condition, observe the illusion of dependent origin, observe the law of cause and effect, and look at it with a normal mind, and reflect on your own mental behavior from it, and improve your own wisdom. In this case, this dependent origin is the best practice teaching material.
Although this post was directed at me, in fact he and everyone have shared karma. If I am defeated by him, then fellow practitioners will also lose the opportunity to learn Fa-rectification, so it appears to be aimed at I, in fact, what this "great virtue" wants to affect is everyone's rights and interests, and is to control the destiny of all people alone. This kind of mental behavior is the standard demon.
The devil mentioned in the Buddhist scriptures does not refer to the invisible beings of ghosts, but refers to people who have the mind to control the destiny of others. Such people may also have 99% of the Buddha's magical powers, wisdom, and even all kinds of altruistic good deeds, but The other 1% have the heart to control everything. This part is very hidden and cannot be distinguished by ordinary people. Only by deeply understanding the Buddhist scriptures and comparing them with the Three Dharma seals and the Mahayana seals can the demon desire control all descendants. In the palm of his hand, within the Three Realms, he can't escape such thoughts.
And what the practitioners are asking for is ultimate freedom of freedom. Only when you escape from the Three Realms, can you hope to get away from suffering and enjoy happiness. If you encounter a magic test in your life, you should be a minister or keep your integrity. You have to think carefully about this cause and effect.
(Forty-one) How can the four disciples perform their duties, such as teaching and practicing?
(Written on 2012-5)
The two Buddhist monks should abandon their desires, learn to keep the pure precepts, practice whole-heartedly, and then donate what they have learned to those who are predestined. Their duty is to be practitioners dedicated to the practice of Sanskrit and serve as teachers for all living beings. Fan, then use what he has learned to practice the law to give, and guide the lay people to cultivate the good roots, virtues, and karma of the world.
At home, the two congregations should abide by the five precepts and the bodhisattva precepts. In addition to homework in the morning and evening, they should do their best to protect the Three Jewels on weekdays. , Improve the state of Huihui.
The four responsibilities of the Buddha are actually based on the roots and conditions of all living beings. They are not treated differently. If the four disciples can recognize their responsibilities, perform their duties, and support each other, they can each be treated separately. Achievement, if the cart is upside down, the duty will not be fulfilled, the Dao Karma will inevitably fail, and the Buddha's family karma will not continue.
Looking at the Dharma at the end of the day, the four professions are often upside-down. The family members do not protect the Three Jewels, but they rise to the throne in white clothes, control the monks, and want the monks to practice the Dharma for the laymen.The monks have no one to protect the Dharma and lack the nourishment, so they have to change to practice the good Dharma of the world without neglecting the self-interested and self-interested practice industry.
Especially for the Buddhist chanters at home, because they misunderstood the methods of the Jingzong practice, they thought that if they wanted to resurrect, they should “let down all the conditions” and do nothing, as long as they retreat and listen to the scriptures and recite the Buddha. It is really worrying that all the supporters, do not cultivate, and do not fulfill their duties as a disciple. Such phenomena are everywhere. It is really worrying.
In the past ten years or so, I have seen too many such people who recite Buddha at home, expressing the hope that they can live in the temple and do nothing. They just want to listen to the scriptures and recite the Buddha for death, so I asked what do you do if you eat, yes Don’t you need the monks to prepare for you?
You must know that the time of a monk belongs to all sentient beings in the ten directions. It is first used to do the Tao with one heart in order to achieve the Dao Karma as soon as possible. Can this reward be able to withstand the rewards of all sentient beings from the ten directions?
Moreover, if you have learned from this mistake and become selfish, even if someone protects you, you will be enchanted. Not only will you not be able to respond to the Buddha’s bodhichitta and be attracted by the Buddha, but it will also compromise your yin virtue and hinder your own practice. opportunity.
You know, generally speaking, the reason why a layman is still a layman is because he has not yet cultivated the roots of goodness and virtue in the world. It is because he has a heavier greed for the five desires, so he naturally chooses to be at home. If one enters Buddhism, if one is born with good roots and virtues, he will be able to recruit a monk to practice the cause and be able to do the Dao with all his heart and be able to receive the support of the ten directions.
Therefore, the duty that a layman should do is to actively and fully contribute to the protection of the Three Jewels, to cultivate and eliminate obstacles for oneself, and at the same time to do everything possible to cut off the five desires and cultivate the practice of renunciation. The good roots of Brahman until the maturity of the monkhood is the correct order of practice. If you can’t practice according to this principle, you will have no roots, no virtues, and no karma.
(XNUMX) "How can the four disciples do their part, such as teaching and practicing?"
(Written on 2012-5)
Message from Peng Yi:
Master should not be obstructed, and chant the Buddha with all his heart. Since the Buddha, the monks have never heard of a monk starved to death in the street.When a monk becomes a Buddha, he can save boundless beings. He teaches and recites Buddhism with all his heart until the Buddha comes to attract him.Amitabha
Message from Peng Yi:
Doing in the house has more enlightenment and less, all destiny is one mind, support the Dao to protect the righteousness, cultivate more blessings and wisdom, and use this as the means of rebirth.
Shi Renjing replied to Peng Yi:
You got the point of the content wrong, how could I get rid of it?I don’t accept any offerings from fellow practitioners at all when I preach here. I have never been a monk for more than ten years and I have never wasted any time in my practice on the Taoist food. Compared with most helpless monks, I am much luckier. I believe this is also me. When I feel the confidence of the Three Jewels and the Dharma God, when I need food, Weifu Bodhisattva will naturally send it. This is also the feeling of the dojo that is now in charge. Please read the content again. I mainly want to guide The upside-down phenomenon of the four practices now helps everyone to achieve true wisdom, and your kindness is using the wrong method.
Shi Renjing replied to Peng:
This message of yours can just show that the words and deeds of most of the big laymen today are considered to be good intentions. As a result, after listening to the scriptures, I don’t know the meaning of the master’s teachings, but persuaded the master to come. I believe you are good intentions. But the behavior is too wrong. If I accept your persuasion, then I should call you a master.
This fellow practitioner was not only at fault for what the monks had said, but also at the second paragraph of the comment on the layman, because his position was wrong and he was not an example of a teacher. How can the tone and words of teaching be used to "discuss" even if he thinks it is good intentions. Appropriately, this means doing something evil with good intentions, and retribution is not as expected.
There are many laymen in Buddhism who often commit such outrageous mistakes. Once they have listened to the old monk’s lesson to the young master, they will learn the content of the old monk’s lesson very well to teach the young monk, not at all. Usually the old monk teaches the laymen to respectfully protect and hold the Three Jewels and listen to them, and only pick what they like to listen to, and use words that correspond to their habit of being a good teacher, tribute to others, and self-righteous. This is to die under the doctrine and not learn. Buddha, it’s okay if you don’t understand the scriptures. The more you learn, the heavier the karma you will create. Everyone must be vigilant, change if there is something, and avoid it if there is none.
The power of words is great. It can save a person's life, and it can also kill a person. Whether it is intentional or unintentional misunderstanding of others, it will always bring about different consequences.
Just like the text of this "Great Virtue" message looks very kind and reasonable, but in fact it completely misunderstood my original intention, and at the same time seriously misdefined my realm of practice, and implied that my realm was more superior. His posture is completely standing on a high point of self-righteousness, "seemingly well-intentioned" commenting on monks and teaching laymen.
As shown by this example, I hope that fellow practitioners will take a warning and never make such a major mistake by mistake, so as to avoid being punished and regretting for life.