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In this secular world, people are classified as rich or poor, prestigious or humble; however, there should be no such distinctions among Buddhists. Whatever people's financial or social status may be, we ought to treat them equally and with similar kindness and compassion. "Before attaining Buddhahood, we all need to foster good karmic affinity with people." Only by fostering good relations with as many sentient beings as possible will we create the dharmic affinity to deliver them in the future.
 
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It is a great agony that we are now all confined to the cycle of birth and death, transmigrating among the six paths of sentient existence. Indeed, life is tough. However, it is only through rebirths in six paths and practice as human beings that we can hope to attain Buddhahood; no practice is possible without this ordeal. Our suffering enables us to appreciate more the pain of all beings hence helps to strengthen our resolve to tread the bodhisattva path and practice myriad deeds of the six paramitas (giving, morality, forbearance, diligence, meditation, and wisdom). With compassion and forbearance, we can advance ourselves while benefiting others. And via the ordeal of samsara, we can accumulate merits for our ultimate liberation and supreme enlightenment.
 
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How can we attain right mindfulness in practice? We can start by simplifying our demands for food, clothing, and living conditions. Do not desire or be attached to material comforts, nor make distinctions about their qualities as long as they are sufficient to sustain our lives. This might sound easy, but is by no means easy to carry out.
 
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If we choose to practice in the monastery, we have to have a basic mindset, i.e. we should desire no lavish food, clothing, and living conditions, just live on whatever is available. This is what we call "to be sustained by the nature." And because we take whatever comes to us, greediness will not arise.
 
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Some people, though practicing vigorously, deviate from the right path because they remain attached to such four appearances as the appearance of self, others, sentient beings, and longevity, which not only induce vexations and inverted ideas but also mislead the others. These people might be very confident of their attainment, claiming they have attained many skills, but in fact are unknowingly treading the wrong path. This deviation results from a lack of correct understanding of Buddhadharma.
 
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Monastic practitioners ought to avoid distractions. Practice for the sake of practice for ourselves so as to strengthen our resolve and stabilize our mind. Do not plan on being uneventful and be prepared to endure hardships--not just of laborious tasks, but of all kinds of challenges. Hardships and vexations are tests of our resolution. Use our wisdom to subdue impediments of the mind and our determination to overcome all difficulties. "Adverse circumstances are good for practice. Without them no progress will be made toward ultimate liberation."
 
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