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On Practice XIV ¡¾ÐÞÐÐ (Ê®ËÄ) -Ó¢ÎÄ¡¿

[ÎÄÏ×ѧ]  ·¢±íʱ¼ä£º 2018-09-28 17:30 µã»÷: [·Å´ó×ÖÌåÕý³£ËõС] ¹Ø±Õ
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The purpose of attending an intensive seven-day retreat on reciting the name of the Buddha is to find the neither-arising-nor-ceasing mind. In other words, we need to know what is arising and ceasing and what is permanently existing. We need to find the true self.
 
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In the eons, all sentient beings continue to sow seeds in the field of their eighth vijnana; some of the seeds are flawless, but more significant are the immeasurable and illimitable flawed ones. The purpose for our attending a seven-day retreat on reciting the name of the Buddha is to sow flawless seeds and to weed out the flawed ones from the field.
 
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To deliver other sentient beings is by no means an easy matter. With enough merit and karmic affinity to the Buddha accumulated in our previous lives as well as a certain degree of wisdom through diligent practice in this life, bodhisattvas guarding the Dharma will come to assist us in our attempt to deliver others. Otherwise, no matter how hard we try, all the efforts will be in vain.
 
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Our karmic obstructions are our vexations and numerous worries in our mind, such as worrying about everyone in the family. We all worry about different things, but forgot to worry about the most important one: how to escape the cycle of birth and death--we even forgot to worry about where we will be going after death.
 
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If a person comes to believe in the Buddha and have faith in the Buddha, knows to recite the name of the Buddha, learns and practices the Dharma and repents past transgressions, he or she will eradicate his or her karmic obstructions with the assistance of the Buddha. Otherwise, he or she will be destined as the karma leads. If a person is not aware of this fact and does not know to follow the Buddha to practice, the strength of his negative karma will prevail and confine him to the eternal cycles of rebirths.
 
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As a human being, no one can avoid the pain of birth, aging, disease, and death. Once we recognize this fact, we should try to escape from this misery. The most appropriate means that can guarantee us a genuine liberation from suffering is to practice Buddhadharma; it is also the only means that can deliver us from all trammels of life.
 
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It is possible that some lay practitioners, while not comprehending fully the essence of Buddhism, may interpret incorrectly the teachings of the Buddha. We monastic practitioners ought to correct them when appropriate. Do not allow them to hold on to their misconceptions thus hinder their progress in practice. Otherwise, we are guilty of neglecting our responsibility.
 
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Some people may find themselves even more vexed after practicing for a period of time. This is due to the manifestation of their karmic obstructions. Under such circumstances, they ought to purify their deeds, words, and thoughts so as to eradicate the deep-rooted karmic obstructions.
 
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Where do all our ideas come from? They originate from the six sense organs due to ignorance. When we use our eyes, ears, nose, tongue, body, and mind to perceive, ideas arise.
 
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No one can attain true enlightenment of the Buddhadharma just by asking a master for it. All sutras are maps that mark the paths that practitioners may take. Only through diligent practice, not pronouncements, will we be able to comprehend the teachings of the Buddha and attain the enlightenment.
 
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Secular knowledge can be learned in the conventional way, but not the Buddhadharma. Whoever wants to acquire the Buddhadharma the same as secular knowledge through the conventional way postures a Buddhist practitioner. We can never truly comprehend the essence of the sutras through research or study. Thus, we may very well think that we understand the meaning of a sutra after reading it. But our understanding is as illusive as the flower's reflection in the mirror or the moon's reflection on the water because it is derived more from our imagination and speculation than from a genuine realization attested through practice. Therefore, we should not be stuck in the words of any sutra or adopt a literal interpretation of what we read. Otherwise, we will be bound by the words and cannot attain true wisdom. In the Diamond Sutra, the Buddha teaches us: "Even the Dharma shall be relinquished; let alone the undharmic doctrines." All sutras are paths pointed out by the Buddha to help us escape the cycle of birth and death. The purpose of studying them is to follow the paths, to practice diligently so as to attain the true enlightenment one day. There is no other way to escape the cycle of birth and death but to practice and experience the Buddhism in person. Have faith that all Buddhas are guiding and watching over us so that we can ultimately cross over the river of birth-and-death and unfold the formless prajna wisdom of the intrinsic nature.
 
------Translated from Analects of Master Kuang-chin£¨±àÒë×Ô¡¶¹ãÇÕÀϺÍÉпªÊ¾Â¼¡·£©
 
 
 
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