Master Xuecheng: How to practice?

Master, fellow initiates and students: First, it is always said that the goal of becoming a Buddha is to practice for the third time. It is very important for everyone to practice Buddhism with heart. Now let's talk about motivation. What's the purpose? In order to achieve complete Buddhism and Taoism, all Buddhas and Bodhisattvas also started from the initial initiation. Without the initial heart, you can't become a Buddha. What about after the heart? How to learn to repair? This is a very important matter. We often hear that raising money for food-that is, raising money for food after initiation-is another very important thing. If the food is not raised well and there is not enough food, it is impossible to achieve Buddhism and Taoism. Therefore, "Guang Lun" said:' The Buddha made a first move, raised money in the middle, and finally got a full understanding'. So, whether it's empathy, raising money, or being proved to be fully enlightened, what is its purpose? Everything is based on profit, and the main purpose is to become a Buddha. Becoming a Buddha is sentient for the benefit; Where's Buddha? It is also for the benefit and affection, so everything is for the benefit and affection, and the idea of becoming a Buddha is also for the benefit and affection. Then we learn Buddhism, that is, we take the initiative to learn Buddhism, become a Buddha with interest, and spread the Buddha's protection with interest. There are two kinds of interests in our Buddhism: the present and the follow-up-that is, how to have interests in front of you and how to have interests in the end. In other words, the greatest role is to become a Buddha. What about what is in front of you? Increase life, so interest and affection refer to these two things: increase life before the present, after all, it determines the outcome; Not in the general sense: if you have no water to drink, I will give you a glass of water; You have no food, give you a bowl of rice; You are ill, I will see you and give you a bottle of medicine ... that's not what I meant. What about all our achievements and these advantages? All I can say is that everything we know is absorbed by corporal or corporal, which can increase our environment for learning Buddhism. These can be included in Corporal Tao or Corporal Tao. As I said just now, the fragmentary and concrete things that can be seen and touched under the realistic origin can also be included in these methods of corporal and corporal Tao. On the other hand, what we do, our body, our language, our profession, all these creations and practices belong to corporal * * *, and we should be clear, aware and say as much as possible that everything is known by corporal or corporal * * *. What about the extraordinary corporal? That is, "we don't pay attention to the world and hope that future generations will be full of good interests", that is, we don't pay attention to the present and immediate interests, but hope that future generations will be full of good interests. Here, the "perfect interest" is what we often call leisure, and the karma and conditions for studying and studying in all aspects are sufficient; "I concentrate on doing good things for some reason", but what are the purposes of these good things, such as what you have done, what you have tried, and what are you interested in? It is the reason to gather goodness and interest; On the other hand, if there are not enough resources, we can't be good or interested. Why? There is no reason why we are interested. The industry is not heavy enough. On the other hand, we were collecting food from the beginning, and there was a long time in between. what is the purpose? It is to accumulate good and interesting karma, which is what we often call seed karma. We are talking about things, not confused with the general concept of cause and effect. Because the "seed cause" mentioned here should be understood clearly by reasoning: corporal, sergeant and staff sergeant, so it refers to the seed cause of the heart. If we don't know the seed cause of the heart and how to understand and make it in teaching, then what we do is the ordinary good law in the world. What about winning? There are two kinds: "it is said that the liberation of the card only comes from life and death, all kinds of wisdom." If you rely on various audio-visual rides and solitary rides, you will know the methods of sergeant or sergeant. " Sergeant, or * * * sergeant, can also free us from life and death and achieve all kinds of wisdom. But what's the difference between a sergeant and a petty officer? Sergeant, is a quirk, tired of everything, selfish, out of three, get rid of, "happy to get rid of convenience." These roads, these sober wisdom, belong to the road of non-commissioned officers; If you are a sergeant, these methods and things are the basis, branches and parts of the Staff Sergeant's Way. If not, it is only to leave the three places, not to benefit the people. This difference in motivation is different. In other words, where do we plant karma? This is a very critical issue. What about staff sergeant? "Great compassion turns at will" and "all sufferings are for all beings"-starting from great compassion, in order to get rid of the sufferings of all beings, in order to become a Buddha, in order to learn six degrees, in order to learn two degrees, and so on. Although it is said that there are three grandmasters, in the Staff Sergeant Doctrine, the other two can be included: * * Corporal and * *. Because sergeant * * * and corporal * * * are two roads pioneered by Staff Sergeant Road. This passage is mentioned in "On Broadness": "If you are a son, you should be guided by the staff sergeant first. Why did you travel to China? " It is said that the cultivation of these two * * * ways is the creation of the staff sergeant's way. "That is to say, we guide everyone to develop their mind and bodhicitta, which is the content, connotation and main part of Staff Sergeant Tao. However, when we are repairing, why should we emphasize starting with corporal * * * and sergeant * * *? What is the question I want to explain? In other words, we often talk about whether to study "pan-theory" one by one, and then we study page by page. Then, we practice and certify as much as we learn. In other words, what is the difference between guidance and practice? Guidance, such as theoretical understanding, belongs to the law of practice, and practical practice belongs to the law of practice; Understanding theory belongs to teaching method; The practical part belongs to the law of evidence. There are two kinds of Buddhist teachings, namely, teaching method and proof method-teaching method and proof method. Then we start with teaching the correct method and start with practice by proving the correct method. All our thoughts are based on doctrine, that is, all our thoughts are in the doctrine part. This is a very important issue. We can concentrate, study hard and gain something when correcting the law, only when our teaching part is clear. That is to say, to learn from theory, we should learn Mahayana theory or quadratic theory first; When we practice, it is very, very important which way to start at Shisan Road. Second, the relationship between Mahayana heart and * * *, sergeant Tao, why should we establish the first, sergeant Tao. As we said just now, if you want to become a Buddha, you must be self-motivated, so if you don't have self-motivated, you must be self-motivated; Secondly, how can we "turn interest into the door of Mahayana"? This is why we are counted as Mahayana. The so-called Mahayana heart is the heart of becoming a Buddha, bodhicitta. If this heart is born of continuity, in your own heart, you really have your own heart to bodhicitta and complete the Buddha's fruit; On the other hand, if we only talk about initiation, we will not feel, understand or understand it in the future. The purpose of initiation is to become a Buddha, but we forget that we just don't know the connotation and significance of initiation, and we have a lack of understanding. It is an inseparable whole and a key to "turning interest into the door of Mahayana": just to become a Buddha. But we are very weak at this point. If the mind becomes a Buddha, it is called Buddha and Bodhisattva, which is counted as Mahayana. On the contrary, if you retreat, you will retreat to Mahayana; Leaving Mahayana is not the way to practice Mahayana, and you are not a Mahayana practitioner. You are no longer a Mahayana practitioner. If you feel that Buddhism and Taoism are far away, I don't know how long it will take to realize it; Bodhisattva is very difficult, and it is not easy to realize it. Speak slowly and go later. There is a way out. This means going back to the second multiplication, or to the human multiplication, because you are not biased. How can there be a square without centrifugation? At best, it's just a good relationship with Buddhism. " Guang Lun tells us; Therefore, people who want to enter Mahayana must have "more convenience" incentives, that is, we should teach more, realize more, and help more conveniently-"more convenience, more supervision, and more incentives" in order to establish this kind of Buddhism. Bodhisattva is not easy to develop, that is to say, I can't understand the importance and victory of practicing bodhicitta, and I don't know what extraordinary merits and benefits it has. If you don't understand, it's still secular, secular views and so on. What do you mean? I think it is a loss to say that I am helping others and benefiting others. Secondly, starting the heart also needs to be studied. It is not very simple to start a heart, but also depends on the encouragement and good knowledge of Sambo. Otherwise, it is difficult for our hearts to grow up. When it grows up, it will still retreat to the original foundation, even worse than the original foundation. It's possible. In this case, some people may ask, among our ways of sergeant and corporal, so many methods are also the basis of the way of staff sergeant. Since they are the foundation of the Staff Sergeant's Way, why should we establish such a second order between the * * * sergeant and the * * corporal? That is to say, since Mahayana enlightens the mind and a Buddha leads to buddhahood, why come to the two subjects of * * * sergeant and * * * corporal respectively? This question is also answered in On Guang: "Don't divide three scholars into instructors, which has two important meanings", that is, there are two reasons and two important meanings, so this is true. Who are they? First, "destroying the enemy will slow us down." This kind of dull sentient beings think that they are the way of staff sergeant, and that is because our foundation is not enough, we will have the same heart. But we see that many famous Buddhist scriptures say that we are bodhicitta, and he himself says that we are bodhicitta, and then we think that we are Mahayana and Staff Sergeant Tao. The second reason is, "Those people who are broad-minded, broad-minded and broad-minded, called second-class people, should also increase their lives and get rid of them. Therefore, under the guidance of the second-class supplementary special Galois, they were taught to practice these two kinds of music without fault, so their functions were normal. "That is to say, why knife and sergeant * * * sentient beings also want to increase life? There is no direct guidance for students, so why should we hope for these two? I hope these two kinds of Buddhism are the basis of achieving Buddhism and Taoism. Because it takes many lifetimes to complete Buddhism and Taoism, many lifetimes. Then if we can't guarantee it in the immediate future, it will be difficult to talk about it in the far, far future. However, if we are not as good as a musical instrument, and if we want to practice the path of staff sergeant, then our top pleasure will not develop easily. But it is not easy for us to practice according to the inferior method, so it is more troublesome. Therefore, in the first paragraph, we were inspired by the Staff Sergeant, but it was Corporal * * * who really started to put it into practice. If we don't know, what will happen in the end if we study so hard? Although we talk about Mahayana, we can't do it. It's that our hearts don't match what we do. If it doesn't match, it means that our behavior and practice can't support our initiation, which makes it impossible for us to connect the practice of becoming a Buddha with initiation. Three, combined with us, talk about how to deal with the relationship between * * *, China and Staff Sergeant. What do you mean by joining the club? What is practice? If the two can't communicate, then what is the heart? If we understand its connotation correctly, completely and systematically, we can produce the twelve parts of Sanzang. The so-called practice, that is, from now on, and then practice. To practice, according to what practice? After teaching, follow our own approved teaching. That is, our motivation itself, in which there are many understandings of the meaning of life and death, likes and dislikes, at least in theory, the essence of motivation is relatively clear. Then, if we don't understand the meaning of initiation, but we also say that we should be initiated and achieve Buddha's fruit, of course, all we have done can also be used as the cause and resources for a complete Buddha's fruit, which is certain. But where is the problem? That is, if we don't make it clear in theory, you can't motivate yourself, that is, you can't play yourself, that is, you can't play yourself, that is, where can you play yourself? Foothold, where to start? I don't know. If we don't know, then our wishes, our initial motives, and our current motives are out of touch with the specific behaviors in our daily life and the effects or goals that the specific behaviors want to achieve. Maybe the first day we came into contact with Buddhism, when we first heard about it, we were really determined to become a Buddha. But after the first time, after the first day, two years, three years, four years, five years, or even ten or twenty years, then your heart of becoming a Buddha may not be as good as when you first heard about Buddhism, which shows that your heart is getting warmer. Because you are losing and getting weaker, naturally we don't have the strength to practice, to practice. So we study hard, cultivate our minds and learn the times. How on earth did we meet? How to practice? How to learn? How to fix it? Usually we have to produce this amount of corporal Dao, which can't be achieved in a short time. We can't produce the quantity of these methods, or even a quantity, on Corporal Tao, so how can we produce the quantity of Tao? It is out of the question. Furthermore, if we spend decades and a lifetime, it is also possible that the number of corporal Dao has not been born, then do we still learn Buddhism? Isn't it? That is to say, apart from becoming a Buddha, can there be a corporal in this world? What if you can't afford to have a corporal? Is it an academic achievement? Do we want to be sad? In "On Broadness", this also points out such a problem: "When we hear from above, we should gradually practice from below", that is, when we hear and think, we will rise to the Tao; But when you really study hard, you should start from Corporal Road. What's our problem now? In other words, my theory should be sergeant, and my practice should be sergeant. Finally, your theoretical knowledge is not a sergeant, and your practical kung fu is not a sergeant. The last two are wrong. This "extensive theory" tells us that it is very clear. The above theoretical understanding of "one Buddha riding", "corporal" and "sergeant" is the basis of Staff Sergeant Taoism. It is only the Taoism of the staff sergeant, that is, the Taoism of Buddhism, but our focus is on the corporal, not the staff sergeant. This is something we often misunderstand. However, if we focus on the physical way, that is to say, it is possible for you to make these principles clear, clear and thorough, and you should practice them accordingly. In this case, we have no interest in the staff sergeant's way. In other words, I don't have bodhicitta. The world is too polluted and it is too troublesome to do things. I work hard by myself. I can walk on the road, do my best, be quiet, keep precepts, suffer from evil ways, and so on. I have a very strong feeling and a very clear solution. I just can't drive tetra pak, and I can't get up. He doesn't want to send it. In this case, we have to return to the center of the second method, that is, to the second method; On the other hand, if we don't practice, then everything we say about Mahayana Buddhism is empty talk, because you have no basis for practice; And second? We are very similar in practice, but we have no idea of becoming a Buddha and will run to the second place. Then if it is the first question, we have the motivation to practice and have no previous foundation. This is not true initiation, nor is it true practice. We are not ourselves, so we are not really studying Buddhism. This is just a way to learn Buddhism, and we only know a little about it. He didn't actually practice it. These are big problems. So how can we keep these self-motivated Taoist professors unchanged and have strong self-motivation? At the same time, I am also happy to learn from corporal Dao's various methods. In other words, our theoretical understanding and desire are complete and systematic. Because you are a sergeant, you are a sergeant and a corporal. However, it is not easy to repair these foundations of sergeant and corporal, and it is also a frequent problem. We feel that we have a good heart, strong altruism, strong love for others and a strong heart to help others, so it is not easy to study hard on corporal, which is biased. Therefore, the better Tao, the better Tao, is Mahayana, but the actual behavior seems to be secondary. It seems that it is still a two-way, but he doesn't mean that there are only two-way behaviors, because there is Mahayana in it. Then, if we don't have a good understanding and work hard in this respect, our problems and doubts will never be solved. Fourth, the root of Tao lies in relying on good knowledge; Good knowledge and its fate with all beings. Then, if we are not sure about the whole order and the process of spiritual practice, and have no internal motivation and internal inequality-the so-called inequality has its own level, it is very easy to look at it with our own intelligence and wisdom. If we look at Buddhism and good knowledge with our own wisdom, we will break all good laws, so we should diligently practice following the teacher's teachings. This is at the end of On Guang, and this issue is discussed at the end of volume 24. That is to say, Guang Lun begins with "The root of Tao lies in good knowledge". Finally, we talk about this issue, "To make the mind equal, that is, to guide the knowledge of monasticism, and to respect the heart a little, it will break the root of all good dharma, so Ying Qin practices the law". What does this mean? In other words, we didn't understand Buddhism from the beginning and needed good Buddhist knowledge to guide us; Then we understand Buddhism, which doesn't mean we are Buddha. After we understand Buddhism, we still need good knowledge to guide us, and we need a higher amount of good knowledge to guide us. Without this, if we want to become a Buddha, we have already found it ourselves, and it is difficult and impossible for us to find it. In other words, if we grope for it ourselves, it is not called the second order, but it is very slow and circuitous, so it is not in the category of the first order. If it is in the second-order category, it is a second derivative. Under the guidance of the second time, its scope is very wide, and it is the same for us all our lives, from generation to generation. What is the right way to go, not confused, one step at a time? In other words, "the root of Tao lies in being close to good knowledge", and the core of the problem lies in being close. The so-called closeness means that we have shortened the distance from the good knowledge. Only by shortening this distance can our behavior conform to the teaching and teaching of the good knowledge. In other words, all our actions are practiced according to the teaching and teaching of good knowledge. Then we should be close to good knowledge. The second question is, who is good knowledge and who is not? Of course, there is an explanation in Guang Lun: "Ten Virtues". But if what you are looking for is "Ten Virtues", it is not easy to find. Nine virtues, eight virtues, seven virtues, Liu virtues and five virtues are not easy to find. This does not mean that there is no such thing. This concept is different. If so, can you find it? Can you get near it? This is the core issue, isn't it? In other words, we are students of this level, so we can say that our conditions are very good, or we can say that our conditions are very poor: our conditions are very good, and without the guidance of good knowledge, we can't go on, that is, stop here; Our conditions are very poor. Without the guidance of good knowledge, we can't go on because we are too poor to make progress. We're amazing. We're done here. This is the fast knot in our study of Buddhism, which is a very important crux, and it is here. So we often say that the reason for planting is still here. Then, from the perspective of good knowledge, because he is bodhicitta and because he is compassionate, he is "all over the world." "That is to say, all sentient beings and non-sentient beings can embody great compassion and bodhicitta. Not that you are better than me, but that he is not good with me, which is extremely wrong, because he is close to me, far away, near, high, low, up and down, and all kinds of world concepts. Bodhisattva equals all beings. However, there is a difference between the fate of buddhas and bodhisattvas and the fate of good knowledge-it is the fate of good knowledge for all beings, not the fate of good knowledge for all beings. All buddhas and bodhisattvas are equal, but there are differences between us, that's for sure. When we ask for peace, we will worship Guanyin; When we are dying, we should read Amitabha quickly; We have to cross, and we have to rely on the land treasure king, right? Naturally, he will think of these bodhisattvas. In fact, all buddhas and bodhisattvas are merciful, but we all have differences. This is a very important issue. It is impossible to say that one day in our real life, a good knowledge suddenly said, "Well, XXX, you are very qualified. Come and learn from me. "If this happens, it is unlikely or even rare. If this happens, most of them are liars, aren't they? It's true. There are many fake monks and nuns and fake living buddhas in society, aren't there? That's it. It's impossible. Why? If we really have time to study, it will naturally be crowded, that's for sure. If you just sit there, many people will naturally come to study, so don't go outside to find someone, that's for sure. He is predestined friends with all beings. Wherever he goes, everyone is willing to listen to what he says. He won't talk like a guest, which is impossible. Fifth, seeking the law depends on the correct mentality of knowing the law with good knowledge. Seeking the law, then what is seeking the law, isn't it? We don't have the heart to seek dharma, so we become saying that our good knowledge needs disciples to learn. This is upside down, isn't it? It has become for you to learn, so we ask for Buddhism ourselves. We ask for Buddhism ourselves, not that our mage asks everyone to learn it. The mage asked everyone to study. It is the mage who asks for Buddhism. What method does the mage require? The mage begged us to practice Buddhism ourselves! It is a kind of fate to raise money to buy rice. It doesn't mean that after everyone comes to learn Buddhism, it seems to strengthen your strength and confuse people. That is, you tend to look at this problem with a secular heart, that is to say, have the mage and the temple done a good job in order to strengthen their own strength? This is different. On the surface, it may be said that this temple is very lively, and that temple is crowded and similar, so you can use this theory to explain it, that is, you can explain it like this. But you don't know who is in charge, do you? Simply put, if you want to make it lively, it will be lively; Sometimes when you get busy, you have to let it cool down and it won't go. Do you believe it or not? If you don't come, more people will come. It is a wish, a wish of this Buddha and Bodhisattva, and a wish for good knowledge. Before we became Buddhists, we all needed the help of good knowledge, so why did the rich boy take 53 courses? Fifty-three ginseng, he didn't attend at random, okay? For example, today he participated in some kind of knowledge, and some kind of knowledge said, I know what, what, what, that's all I know. No, who are you going to find? Then who are you going to find? It's not like I finished studying here, so I'll find it myself. This is a very critical issue. In other words, the next good knowledge is the seal of the previous good knowledge. If there is no such thing, you must lose your head, which is absolutely. Why? We run around like this every day. Can you find out which is true and which is false? In this case, that is to say, your first good knowledge, the Buddhism that the first teacher told you, you didn't learn it well, you haven't learned it, and you don't know what it tastes like. Then, how can we find good knowledge if we wander outside ourselves? How can I get Buddhism? It is very problematic for us to understand it ourselves. That is to say, we don't have such conditions. Even if we have good knowledge in front of us, he won't tell you because you are not good enough. It's simple. In college, a teacher and a student have enough level and education. Only you are a high-quality and instructive tutor will tell you. If you are not enough, everyone will not understand, and it is meaningless to say it. That's for sure. Then we are in the same school, and we must be able to listen and understand. This in itself requires conditions and resources, which is the only way. Therefore, our understanding of good knowledge should not be simply understood as that I just need to be more polite to good knowledge, say more nice words, give something delicious, give two clothes and kowtow. These are all secular manners, superficial articles, superficial efforts and good knowledge. If you are so gullible, don't praise knowledge? This is all very clear. What's going on here? You won't cheat, will you? Sometimes it's not the same thing just to follow everyone. I'll tell you what you like to hear, and I won't tell you if you don't like it, right? Therefore, we should learn Buddhism and learn this order, and we should have a clear solution to this. Without a clear solution, there will be great trouble. There is no definite solution, that is to say, there is no one in our hearts. He is the representative of mankind, the representative of the three treasures. We want to break the attachment of self and law, which is how he got rid of this evil attachment. These pan-theoretical professors are very clear. We must not regard it as a textbook. Lesson one, lesson two, lesson three ... This Buddhism is interlinked, isn't it? Every Buddhism can be integrated with each other, and all of them are seamless and blind. It's just that when we learn, we have to learn bit by bit. Everything is one. One law is all laws, and all laws are one law, which is a portrayal and embodiment of an internal realm. So study hard, experience with your heart, accept with your heart, and then make it the same as Sambo. - .-