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On Practice XIII ¡¾ÐÞÐÐ (Ê®Èý) -Ó¢ÎÄ¡¿

[ÎÄÏ×ѧ]  ·¢±íʱ¼ä£º 2018-09-28 17:27 µã»÷: [·Å´ó×ÖÌåÕý³£ËõС] ¹Ø±Õ
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One of the goals of practice is to eliminate the sense of greed. When tainted by the seeds of greed, our minds will easily become scattered and we will not be able to retain right mindfulness. Thereupon, our minds will be swamped with endless ideas and become restless and discontented, which in turn will create endless delusive vexations. Under such circumstances, we can never feel free or at ease.
 
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Vegetarian diet is a positive auxiliary cause for practice. It is a good living style for practitioners to keep the precept against killing and help avoid unpleasant causal results. We have to be aware that the karmic obstructions created by killing for food eventually have to be repaid in full. The eater will be eaten, rounds within the six destinies…There is no escape from the laws of causality and rebirth. Eliminating our desire for taking the other living beings’ carcass for food will bring a great relief. Not only will we be free of enslaving ourselves just to satisfy the desire of our mouth, but also will we avoid creating more negative karma while cultivating our sentiments of loving kindness and compassion. Therefore, vegetarian diet will help us to purify and liberate our minds by relinquishing the attachments of our sense bases to the six sense objects (gunas).
 
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The evil world of five turbidities, which includes the turbidity of kalpas, the turbidity of views, the turbidity of vexations, the turbidity of sentient beings and the turbidity of life spans, contains and manifests all our habitual patterns, vexations and sinister seeds from previous lives. In other words, we, the sentient beings created the evil worlds of five turbidities. When the six sense bases touch the six sense objects, consciousnesses arise. The consciousnesses make discriminations and bring forth the seeds of karma. It is the seeds of karma that created the worlds.
 
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Our practice should aim at attaining both virtues and wisdom. "Take refuge in the Buddha, the perfect one in both virtue and wisdom." Where do virtues come from? They grow out of forbearance. With genuine forbearance, we can accumulate virtues and eventually will be able to enjoy blessed rewards and reduce our negative karma. When our karmic obstruction is eradicated, the Buddha-Prajna will unfold. Thus, "forbearance" is the first principle of the path to buddhahood. Those who practice forbearance will attain supreme enlightenment.
 
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One basic principle of monastic practice is to eliminate greed. We can start by eliminating our cravings for the six sense objects (gunas). This is the initial step to break out of the cycle of birth and death. As we know, consciousness arises from the six sense bases touching the six sense objects (gunas) and cravings come to be because of the discriminating of the consciousness. We have to eradicate greed from where it originates. Such practice is fundamental and is crucial to whether we can escape samsara or not.
 
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The fact that in this life we were born as human beings and are willing to take refuge in the Three Jewels£¨triratna i.e. Buddha, Dharma, and Sangha£©is because in previous lives, we have knelt down before Buddhas and prostrated, made offerings and almsgiving intemples, or recited the names of the Buddhas, etc. thus planted wholesome root before Buddhas. But why do we have to take refuge in the Three Jewels? Sakyamuni Buddha taught us that there are eight kinds of misery from which we constantly suffer: birth, aging, disease, death, separation from loved ones, company of hated ones, failure to obtain what we desire, and craving for the five aggregates (skandhas). As long as we are human, we cannot escape from such pains. The only way out of this suffering of rebirths is to take refuge in the Three Jewels, follow Buddha and practice according to the teachings of Buddha.
 
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The law of causality applies to everyone, whether you are a lay person or a monastic practitioner; it also applies to everything that happens in this universe. For instance, the reason that we are able to leave home for practice in this life is due to the wholesome cause we planted in our previous lives. That we follow Buddha to practice in this life again, on the other hand, plant the cause for our attaining buddhahood in the future. Hence, where there is a cause, there is a result; everything that happens in this Saha world, even just an idea that crosses the mind, will have its effect. All teachings of the Buddha recorded in the sutras are premised on this law of "cause and effect". We must have "right" cause to become monastic practitioners, i.e. a vow to attain supreme enlightenment for the deliverance of all sentient beings, or a desire to be liberated from the circle of birth and death. If we entered a monastery because we experienced unbearable blows or because we wished to evade hardships or reality, we would not have the firm determination indispensable for monastic practice. We might easily be overtaken by other ideas and would not be able to retain right mindfulness. We all need a strong resolve when entering the monastery so that we can overcome all adversities--however difficult they may be. No attainment of buddhahood is possible without it. Therefore, the Buddha taught us to repent and make grand vows so that we can tread the path of practice with success.
 
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In the eons, we all have accumulated immeasurable and illimitable karmic obstructions through killing. For example, a bowl of raw rice contains immeasurable beings and they are killed in cooking. Further, using pesticide in growing farm products is also a form of killing. Despite the fact that we do not commit these killings directly, we still have to bear certain consequences. If we fail to practice diligently to ensure our rebirth in the Pure Land, we cannot even redeem the karma resulting from such indirect killings in this life!
 
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We monastic practitioners ought to have strong resolve. Do not be perturbed by petty agitation or minor diseases. Rather, we should count our blessings that we sowed the seeds in previous lives thus have attained the opportunity to leave home for practice. If, however, our resolve wavers due to ill health, it indicates a lack of wisdom on our part and the fact that we are reigned by our physical body. Hence, show your determination! A vow to attain total enlightenment will enable us to overcome all adversities and eradicate all vexations. Every cause has its effect, as every effect arises from a cause. Do not sow more seeds of rebirth within the six destinies; sow seeds of liberation from the cycle of birth and death. If we constantly recite the name of Amitabha Buddha and keep our minds focused and free of vexations, we are sowing good seeds that will result in our attainment of buddhahood and our rebirth in the Pure Land. Once we have the cause of reciting the name of the Buddha, it is certain that we will attain the effect of attaining buddhahood.
 
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Monastic practitioners should vow to work for the benefit of others so as to accumulate merits and virtues. We should be willing to do whatever others refuse to do, or anything that could have been ignored by others. Pick up the unfinished job when others are taking a break from; do not complain that this is not my assignment, or it is not my business. Otherwise, neither would we accumulate merit, nor would we expect any breakthrough in our practice. So, constantly offer ourselves to serve public interests. We should know that leaving home to go to monastery to practice Buddhism is an unsurpassed dharma. However, if one cannot consistently keep the unsurpassed dharma, it would be impossible for him/her to attain buddhahood.
 
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