I hope that what everyone can initiate is renunciation and attachment to oneself.The most likely thing about "I" attachment is to the five aggregates of body and mind, which is the foundation of karma.Once you have self-obsession, you will easily have various troubles that arise around "I".If there is "I", there are people who are in contrast, and often have a discriminatory mind in the contrast between people's "I".There are a lot of people who are immersed in "me" in real life."I" was originally an enemy, but I didn't take it seriously in my daily life.
The minimum method of learning Buddhism is to work hard on yourself.How to transform the wisdom of all Buddhas into your own wisdom, and you must obtain the Dharma before you can transform it.Dharma is used for introspection and consciousness, and is used to check and compare oneself.What the entire Middle Way talks about is how to deal with ego, but what we practice every day is ego.Buddhism runs contrary to our habits.In the process of listening to sutras and hearing the Dharma, we like to enter a "hypnosis" state, so that the Dharma cannot enter our hearts.Why we are in this state today? This is because we were in a state of ignorance about the Dharma in the past. We have not been able to cheer up after listening to the sutras and listening to the Dharma for countless kalpas.If you can grasp the key points, you will know what you are talking about tonight.I used to learn (become a) master, and I listened like this. Master said on stage, and you listened below. After listening, I asked you to give it back. There is no textbook. Let’s see what Master is talking about today. The first key point, the second key point, and the third key point.But can you tell me if you are dizzy?So this is the first thing to overcome in the process of listening to sutras and hearing the Dharma.How to overcome it?That is to maintain the self-awareness and the correct state of knowledge, to see if your eyes, ears, nose, tongue, body and mind are all in control of the six senses during the listening process, and whether you can listen to the master's speech with all your heart, and to be clear and clear in every sentence and word he says, what he says first and then what he says.When you do not have this state of right knowledge, your heart will not know where it will run.In the process of listening to sutras and hearing the Dharma, the first thing to break through is this barrier.If you cannot listen to the Dharma and the mage speaks more and more deeply, you will feel that you are becoming less and less in line with it.During the listening process, you should follow the mage naturally, not just listen as words, but treat it as the mage, just for me, and for you alone anytime, anywhere. After listening, we should check ourselves, whether they have these problems he has, and whether they have these problems, we should follow them.When your heart follows the guidance of the master and enters the Dharma mind, that kind of happiness is truly unparalleled.Listening to the master's words and words clearly, I clearly use these Dharmas and minds to follow my thinking. When you are thinking rationally, you look at that kind of happiness, and you are more focused. The more you listen, the more you are happy, and the more you listen, the more you become, the more clear you become.When you focus on the voice of the master, on the principles of law, and on the inverse awakening of oneself, it is practice, and listening to the Dharma is practice.So it is very cool to listen to a Dharma, so you must learn to listen to the Dharma.You should follow the explanation, follow your thinking from the bottom of your heart, check your body, speech and mind, and see what is hidden in your heart.Compared with yourself, as long as it is your own, don’t protect yourself. Don’t be obsessed with yourself or justify yourself. There is no reason. You just need to listen carefully and check yourself unconditionally.When you defend yourself, it will be bad and the Dharma will not enter your heart.When preaching, the master is performing surgery on us and we are performing surgery on ourselves.Just spread yourself out and use the Beacon of the Dharma to see where your cancer is.When you come into contact with your heart, you will naturally feel very uncomfortable. Your discomfort is a manifestation of persistence.You have to find many reasons to justify, that is the manifestation of your persistence.So sometimes it is very uncomfortable to listen to the sutras and Dharma.How uncomfortable?It is to treat diseases based on one's own heart.He has a habit of karma, which is that he is unwilling to deal with it.I am afraid of seeking medical treatment when I am sick, and I am afraid that others will point it out to me and allow myself to make mistakes, but I am not allowed to say that we have made mistakes of this and that.This is our normal psychology, and we must overcome this.When listening to the sutras and Dharma, you have to overcome this mentality. If you don’t overcome it, you can’t listen, and you don’t do anything in comparison with your own mind. You must work hard on your own body, mouth and mind.Once a problem is found, the corresponding law is medicine and treatment.For example, when we talk about renunciation, how can we deal with greed?Do we have greed?Too many.When everyone recognizes their greed, when the master talks about greed, you compare this principle and think repeatedly.Listen carefully when listening to the sutras, think carefully and repeatedly when you come down. The only thing you treat is this trouble.What are you doing when listening to the sutras and Dharma?It is to cure troubles.What are you looking for a teacher? You are pointing out your shortcomings and problems. You are not asking the teacher to sing praises to you, nor are you asking the Dharma to sing praises to you.What does Buddhism do?It is to reveal our gap.Once the gap is revealed, we should be happy about it.Usually we erase and hide these gaps, and find some similar benefits to comfort ourselves. I am more diligent than others, I am more solemn than others, and I am more wise than others. You can always find a lot of comforting ourselves. To put it nicely is to comfort ourselves, and to put it badly, it is a reason to deceive ourselves.The reason why we humans are difficult to succeed in practicing is that they follow their self-attachment and constantly comfort themselves and deceive themselves, deepen their own defilement of themselves, are unwilling to open fire on themselves, are unwilling to open fire on their worries, and are unwilling to point out their shortcomings and deficiencies. This is the strong self-attachment of our sentient beings, which is reflected in the process of life.So I have to realize that this self is very, very cunning.Where does it appear?It is reflected in all aspects we just mentioned.When you see these thoughts that are accustomed to self-thinking and self-protection, it is useless for such a person to listen to it. He can only find his own armor, like a turtle shell, hiding himself deeply in the turtle shell.This is difficult, you can't hurt him, the weapon of the Dharma is very sharp, but his Vajra troubles are stronger (laughs).I am too cunning. When we became monks, the old monk said, "The heart of man is not dead, and the heart of Tao is not alive."What does "the human heart is not dead, and the Tao heart is not alive"?It is that you are surrounding the normal state of secular people and following your own ideas to develop, increase, defile and intoxicate. At this time, people's hearts will never die;Without the spirit of reflection and the heart to correct mistakes, he would not even realize that he had such mistakes.This is very difficult, I can't recognize my own mistakes.Look at how many people have realized their own gap after we talked about this theory today?How many people feel that they should be ashamed?How many people realize the impermanence of life day after day, reducing the years of our practice bit by bit!Has this sense of impermanence arisen?If he listens to it, he can find his own gap and give his own goals at any time. Once he discovers his own gap and his own problems, that is your goal.If you can’t find the problem, you have no goal;Where do you shoot without a target?How do you fix it if there is no problem?So, after listening to the scriptures and following the monk to think, the most important thing is to be able to find out our own gaps and find out where our problems lie.You should regard listening to the Dharma as curing diseases. This is to cultivate renunciation. As long as you imprint the Dharma in your heart, (for example) you take the method of curing greed into our hearts and think repeatedly, you must be able to find its inner connection, and you must find how it overcomes this greed. At this time, you will have experience of the Dharma and benefit.In the process of establishing the Dharma intention, we are very skillful and targeted. We must diligently understand the Dharma intention and understand the secrets.Don't have any other thoughts in your heart.You must be able to be happy and have a very precious and targeted faith in the heart. Self-confidence is very important.The principles are said in the scriptures and are told to you by the master, but how these principles work in the heart, make you happy, make you devote yourself to it, and make you think about it over and over again. You have to taste this taste yourself!When you can taste the taste, then you will be able to personally advance, you will be able to go deeper, and you will be able to recite it repeatedly.Oh, this principle is too perfect, too profound, and too correct. Only when you appreciate it in your heart and be happy can it be useful.Only when you are happy in your heart can you benefit;It’s not that you are not happy inside, you can get these benefits.Why?No matter how profound or perfect the Dharma is, it must be based on your faith and your joyful heart.Therefore, the most important thing when you listen to the sutras and Dharmas every day is to adjust your mindset.The key to whether you can listen to it lies in whether you can mobilize your joyful and appreciative heart, which is something you have to do a lot of effort.When you don’t do your own skills, it will be difficult for you to get involved.Before the mage comes, you start entering. Now, the mage is coming today. I will point out my faults immediately and point out a sunny road to me. Such an opportunity is rare and difficult to encounter. I will definitely be able to accept such an opportunity.You start preparing!Start praying, start thirsty!When your mind is working like this, you find that it is easiest to enter the world when you listen to the sutras and Dharma that day.If you don’t have such a mentality, you still fight and make trouble before listening to the sutras and Dharmas, and you have not taken it in your heart at all. You have no joy in praying or respectful hearts, and you have no sense of being face to face.Therefore, you must also obtain the Dharma when listening to the sutras!You can't listen if you don't know the law.When you are like this, you can go deeper and be happy. You can gather the sound of hearing the sound with the master's will. This principle gradually deepens. Don't get rid of it. The ears are tightly tied to the master's voice, and the heart follows this principle and thinking closely, so that you can enter.After you come down, you still have to review the old and learn the new, take notes, and you also need to find out how the master talks about in daily life.Corresponding to problems in life and your performance, you must be able to find them.If you can't find how this problem is reflected in life, if you can't find it, you will have no goal in practicing.I just listened to it. It was fun, but it was useless.That day we were discussing where is this kind of "me"?"I" is among the five aggregates, because if you take the five aggregates, you will have me.But, have you thought about how you usually take your body and mind carefully?How do you take the body, how do it express it? How do you greedy for feelings?Come down, have you learned from it yourself?Have you digested it?No.So if you listen to this, most of them don’t make much sense!Sometimes, the master says something, you don’t know how much effort you need to do in the audience.But we think that if the master said a hundred sentences, we only listen to two sentences. After we come down, we cannot learn from one example or digest it. This becomes a problem.How to digest it?We say that you are attached to the five aggregates of form, feeling, thinking, action and consciousness, which brings us more troubles. But how much effort do you need to do?How do you take greed for sex? You need to find the difference between you and others. You need to find the corresponding truth and the things you show must be able to find.How do you greedy for sex?How do you greedy for feelings, thoughts, actions and consciousness?So, if you digest it, you will feel very delicious.Unable to understand the beauty of the Dharma is the first difficulty for us to listen to the Dharma!Therefore, when we listen to the monks’ teachings with the Dharma book, we must be meticulous in our hearts and operate at a high speed. We can follow the Dharma, aim at the three karmas of body, speech, mind, and life. You must be able to go deeper. You must compare the Dharma and see if you have it here and where you have it. So, you must know that there is a close connection here, and you are very happy.When you haven't found it, you must find it. After you find it, you will practice it over and over again. Your thinking will have the effect of once, and thinking twice will have the effect of twice.Some people say: Master, how can you practice quickly?That's how fast it is.You can discover your own problems, and then you can solve your problems by listening to the sutras and listening to the Dharma at the moment!With the degree of joy, understanding, and corresponding degree of problem solving, when you can discover yourself, you can discover a little progress, you can develop self-confidence and be most angry and happy.In this joy, your individual experience and the individual experience of the Dharma are implemented into your own physical and mental world - like a person who drinks water, knows the cold and warmth. At that time, you feel it and deeply feel it, that is when your joy of Dharma arises!When this kind of joy arises, you will have a little joy and a little investment. If you have ten points of joy, you will have ten points of investment. If you have 100% joy, you will have 100% investment!It goes deeper with your feelings, understanding, and individual experience of the Dharma.Therefore, in the process of studying and practicing the Fa, this individual experience and the benefit of the Fa are the most critical!If we can face countless parents of sentient beings and countless Buddhas and Bodhisattvas, we will not hide our shortcomings, and will not sacrifice our own face and will be able to ruthlessly open fire on it, and we will make progress as fast as possible.We were still joking that day. The Zen master is really amazing. Why is he so wrong?Directly point to the human heart, see the nature and become a Buddha!They don't understand what it means to point out directly.I picked up the magic weapon in the Zen hall, the magic weapon that looked like a shoulder pole, and this was a direct point.If you can't understand what it means to point straight, then I said, "Let's go down, I'll let you understand what it means to point straight."He lay down, and then this "pointed" and "slap" fell on him, "Oh, it hurts so much!"This is just pointing out, you can directly attack what you are obsessed with and learn from your mistakes, so that you can know where your problem is."Those who are clear will not feel pain, and those who are painful will not feel pain."Why do you have to hurt?"Yes or no?That's your obstacle.The same is true for us today when we study Buddhism. After you learn these principles, you must reflect on these troubled situations where you cannot understand the most and are almost diving.It is best to deal with the most persistent, painful and troubled things you like most - the pain and happiness in life.To start in life, why are you laughing?Alas, these places are the reflections of the moment!You are in a state of great pain, "I want to jump off the building, I can't survive anymore", but why are you like this?Just here, you come to check your crux of the problem. The one you like the most is the most persistent, the one you suffer the most is also the most persistent, and the one you are the most persistent, and the one you are the most troubled!Joy is also affliction, and pain is also affliction. Buddhism must work hard in this place.If you want to use it in life, you will find that it is graceful when you are happy and will never indulge it;Even in pain, it also has a clear and clear mind and is not lost.In this place, good and evil karma can be manifested at any time in life. When you are happy, it is the manifestation of past karma. So have you used the subsequent Buddhist practice?Why are you happy?Is there a kind of reflection?Is there a kind of observation?Is there a certainty?Joy without indulgence, pain without loss!Gradually you find that you can slowly walk out of joy and pain!Be able to treat all pain and joy calmly, so that your pure and conscious mind can be revealed.When you are listening to the sutras and listening to the Dharma, you should slowly operate your mind.Starting from the next week, how to practice this renunciation?How can I not have this self?In the form, feeling, thinking, behavior and consciousness, it is very important to enable oneself to raise renunciation and consciousness at any time. To enter into actual meditation, one must truly achieve this renunciation.Some of the methods I will tell you today are relatively superficial, but if you can use them, use this kind of mind to listen to the Dharma, listen to the master's explanation, and go deeper step by step, and don't miss a lesson. This will be very helpful for the arising of your renunciation.The next Monday will start with the "meditation method". Combining the stage of the middle-aged and middle-aged path to discuss the actual method of selflessness. This is a key to liberation. Whether one can break out of the three realms can be liberated from birth and death is this key.First, let’s contemplate whether one can let go of the five aggregates, and not cling to the five aggregates, you can jump out of it. It will lead you to meticulously in meditation, so this method is very special.Amitabha!The theme of this website is mainly to promote Chinese Chinese culture. The content is for reference only. 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