Transcend the ordinary through practical practice

Life

Top 10 regrets

To summarize the ten regrets in life written by Master Gampoba, they can actually be summarized into three types: 1. I have had a chance to walk the path of liberation in this life, but I did not.； 2. I had a complete chance to develop the Bodhicitta in this life, but I did not ； 3. You could have realized the light of the mind, but you did not realize it.

Always on the road

Life

It is a pity to give up all sentient beings who are great kind parents with anger.

Whether studying Mahayana, Hinayana, Exoteric, and Tantric Buddhism, everyone accepts the concept of reincarnation. As long as we accept the concept of reincarnation, it is completely certain that from the beginning of time to the present, all sentient beings have been their own mothers, but we cannot recall them. All sentient beings were our parents, which is a fact that all Buddhists cannot refuse to admit.

For example, when we meet a stranger, even if we can't remember, the other party must have been our mother. When we were our mothers, we were as kind as a mountain as our mothers today. Knowing how to be grateful and repay kindness, and taking all sentient beings as the object of cultivating compassion is the core idea of Mahayana Buddhism.

Most people today are utilitarians, and it is very difficult to make them pay unconditionally. Without a grateful heart, there will be no desire to repay kindness. If you do not have the desire to repay kindness, you will not know how to become a Buddha in order to save all sentient beings.

If we do not subvert backward and outdated ideas or common sense in the past, it will be difficult to establish the great compassion of Mahayana Buddhism. Just like advanced programs can't run on old systems. If you think that there is no past and later life, no cause and effect, it will be difficult to cultivate the advanced idea of treating all sentient beings as parents.

It is a great regret if you abandon your life that once had great kindness and virtue to us because of ignorance and hatred, not only do you not care for them, but do not accept them with compassion, but instead harm them!

How to avoid this regret? It is to cultivate compassion. Although I have not received the Buddha's education before, and have not developed the Bodhicitta and cultivated the concept of compassion, it is still time now. The specific methods of practice are available in many Buddhist books, with broad and brief explanations from different angles. I hope everyone will practice it seriously.

Enjoy life

Use life well

It is a one time offer

The purpose of studying Buddhism and practicing is to cultivate compassion, bodhicitta and enlightenment wisdom. After listening to the Dharma and understanding the principles, you must increase your efforts to practice hard. If you do not practice properly, even if you understand a lot of Buddhist worldviews, outlook on life, values, etc., it will not be used in real life. The way to solve problems is still the same, and what you learn is just a stage of talking about it on paper. When the practice is more effective, you can not only accept the Buddhist viewpoint, but also solve problems and face reality in real life according to the Buddha's requirements.

We should not always stay in the stage of burning incense and worshiping Buddha, but we must transcend the ordinary through practical practice. Buddhism has so much wisdom to learn and apply. Even if you don’t believe in Buddhism at all, you can learn Buddhism as a super psychology, happiness or life philosophy. Anyone can find many deep-seated answers about life, life and the world in Buddhism.

We cannot belittle ourselves. If we encounter a little difficulty, we think that our karma is deep and not the root of listening, thinking and practicing. In the process of moving from an ordinary person to the Buddha's realm, you will inevitably experience many difficulties, ups and downs, monotony and boring. “The fragrance of plum blossoms comes from the bitter cold. If you can persevere, you can reach the relaxed and free kingdom of freedom.

The Buddhist scriptures are vast, but our lifespan and energy are very limited. It is unlikely to learn all 84,000 methods in a short life. We can only learn to choose and choose, and first learn the methods that are directly related to our practice.

For example, "The Preliminary Practice of Great Perfection: Master Samantabhadra's Words and Teachings" is a necessary textbook for practical practice and must be learned. "Entering the Bodhisattva's Practice" is also a very important treatise in Mahayana Buddhism. It talks about many methods of practicing Bodhicitta in Mahayana Buddhism, and it is necessary to learn it. There are also some relatively simple treatises about Madhyamaka emptiness, which are also indispensable. As for more content, it depends on your time. If you have time, of course, the more you learn, the better. After learning, you should find a way to go beyond the stage of studying and thinking as soon as possible, and do not stop or stop.

The practice of the vast majority of people is based on the stages of renunciation, bodhicitta and emptiness.

Cultivating the mind of renunciation means cultivating external practices such as rare obtaining the human body and impermanence of life. Theravada Buddhism, Mahayana exoteric school and Tantric Buddhism all have practices of the four mindfulnesses. Among the four external practices, part of the practice of the Four Mindfulness is included, but the practice of emptiness among the Four Mindfulness is beyond this.

After the practice of renunciation, we must emphasize bodhicitta. Among the five internal preliminary practices, the most important one is the practice of bodhicitta. First, you must complete the Bodhicitta and practice any method based on renunciation and bodhicitta. This is a very standard Mahayana Buddhism.

When you first start practicing, you cannot overcome your troubles because the strength of enlightenment or practice is not strong enough. When anger arises, you will still curse and beat people. But you must restore awareness as soon as possible, realize your wrongness, and make adjustments immediately. After a quarrel or fight, non-practice practitioners not only do not know how to repent, but instead feel that it is right. At this point, there are still differences between practitioners and non-practice practitioners.

It's a pity

Wasting life in your prime

A young man in his prime is wasting his three ranks, which is a pity

Youth is the golden age of life. No matter what you do, you can maintain your energy and the effect is extraordinary. If you don’t cherish it, waste your life at will, and work harder until you are old, your mental strength and physical strength will be reduced and the effect will be greatly reduced. Therefore, practice as early as possible and do not wait until old age.

Many people like to say that they are very busy now and have to study and make money. They don’t have time to study and practice. After retirement, they can go to the nursing home to practice.

This statement itself reveals ignorance of impermanence. Regardless of whether you can live until old age, even if you can live until then, do you still have the energy to be in your youth? Practice is a long and rough road. Since time immemorial, greed, anger, ignorance and other afflictions have been deeply rooted in our hearts. How easy is it to eliminate these afflictions in a short time? You can’t wait for practice! Work and study require strength, a healthy body, and the same is true for practicing. We should not think that studying Buddhism and practicing is the job of the elderly. Buddhism has profound wisdom. When the seventh and eighty-year-olds study Buddhism again, they can only arrange some simple practices of Pure Land Buddhism, the five great treatises and other profound methods, and they may not be able to do so in this life. The earlier you learn Buddhism and practice, the better.

When you are young, you should make a long-term plan. Allocate time according to one's own situation, part of it is used to study, think and practice, part of it is used to work, life, study and entertainment, so as to achieve both material and spiritual life. Although spiritual life includes religion, art, etc., most of the spiritual life of Buddhists should be listening, thinking and practicing.

By learning the "Ten Regrets", we can understand a value, what is the most valuable? What is not important? The nature of the mind is the Dharma body of the Buddha who is far away from all slandering. But it is buried in the mud pit of our discriminating thoughts, covered by the illusions and illusions of discriminating thoughts, and has been unable to see the light of heaven again.

The purpose of introducing the "Ten Regrets" is to warn us: if you have such regrets, you must resolve and adjust them as soon as possible, otherwise it will be difficult to find if you miss the opportunity.

We should not think that practice has nothing to do with life or work. In fact, practice can be closely related to life, and listening, thinking and practice must become a part of life. When we have achieved a little success in our practice, we can apply these results to our lives. From then on, our quality of life and quality of life will be higher, and our life will be more meaningful.