His Holiness left four requirements for future generations on his deathbed, which are very important!

Some people think that they are very happy to make the enemy with a bad relationship sullen and miserable, and they are very happy to see the other party suffer and be slandered.

There used to be a Geshe, who heard that another had a woman and said to the waiter: "Make good tea, I heard good news." After the waiter made the tea, he brought it to him and asked, "What good news did you hear?" "Our opponent has a woman who has broken the vows." When the other great virtues heard this, they said very unhappily: "This kind of joy caused by jealousy far exceeds the fault of the precept breaker!"

When others suffer disasters and suffering, as Mahayana Buddhists, we must not rejoice.

Now that some countries have suffered disasters, people from other countries, who originally could not compare with military science and technology, gloated at this time: "Great! I heard that the Pentagon was bombed and there was a major earthquake in Taiwan, so we must celebrate today. "This is very bad.

If you are not as good as others in terms of wisdom and ability, you will be jealous and hope that others will fail and be unlucky. This is a villain's heart, and it is also a manifestation of no level and no wisdom.

What do you have to rejoice in when the enemy is suffering? His suffering is not without reason, but the karma of his previous life has matured in his immediate life, and the retribution has appeared, so why should he rejoice in his evil retribution?

As mentioned earlier, If someone kills someone, you don't participate but rejoice, and in fact there is also the retribution for killing. Therefore, according to some teachings in the Vinaya Sutra, everyone has to be cautious in cause and effect. Although you didn't kill anyone with your own hands, you were happy that others killed him, thinking it was a great pleasure, "You deserve it!" He should have died long ago", then you are also guilty.

Therefore, it is very important to be motivated. With harmful thoughts, the black spots of bad karma are stained with white paper of mental continuity; But if you make a good wish, even if you don't succeed, the seed of Bodhi will be planted in the succession. For example, I really want to kill the enemy, although I didn't succeed, but there are seeds of evil in the succession; If I vow to recite the Quan Yin mantra or Vajrasattva mantra 100 million times in my life, though This wish is not fulfilled, and he dies before he finishes reciting it ten thousand times, but if he has good seeds and merit in succession, he will also get incredible good results.

When Guru Ruyi Bao was nearing his death, he left four requirements for our descendants in his lecture on the "Bliss Puja", which was also the last speech of the guru among the public.

These four points require points Don't ：

1. Sincerely pray to Amitabha Buddha and vow to be reborn in the blissful world;

2. Develop bodhichitta and treat sentient beings with compassion (therefore, the kind heart I just talked about is also a will of His Holiness);

3. Try to keep more than one precept, which mainly refers to not killing;

4. In the era of the end of the Dharma, the origin of the Guanyin mantra to turn the sutras to transform sentient beings is very mature, and every practitioner should use it regularly.

For lay people in big cities, it is unrealistic to retreat for a lifetime, and it is difficult to practice for a lifetime, but if you are a devout Buddhist, you should try to be a vegetarian. Then for sentient beings large and small, initiate compassionate bodhicitta.

(Someone said, "I'm very busy right now, and I don't have time to do bodhicitta, so I can do it when I have time.") "This koan is very interesting, and I will tell you about it when the cause is ripe. But no matter what, even if you are very busy and don't have time to develop bodhicitta, at least you must have a kind heart. In addition, he often uses the prayer wheel to pray to Amitabha, These four points are not too difficult, and every good man and woman who have a Buddha in their heart should be able to do it. I will preach these issues in the future.

In fact, having malice towards the enemy and hoping that he will suffer from disaster may not necessarily be the cause of damage. The causal relationship of others will not change with your thoughts, you wish him a short life, hope he does not get rich, it is impossible to be like an immortal who achieves true words, a curse will come true immediately.

Such disgust cannot harm others, only destroy yourself. There is a koan in the "Collection of Dharma Sentences": There used to be a beggar who saw the king and his relatives offering to the Buddha, and because he had no good fortune, he made a vow out of jealousy: "If I become a king, I will cut off all the heads of these monks." As a result, while sleeping on the road, he was killed by a speeding carriage that broke his head and neck.

It can be seen that if a person makes a vicious wish, he will not do any damage to others, but he will have to pay the price for it.

When you practice the Dharma, can you try to get rid of hatred and affliction? If you can do this, it means that you are a true practitioner. On the other hand, if the afflictions continue unabated, then your practice will not be successful at all.

Some people often ask, "What state have I reached in cultivating the Buddha, can you help me take a look?" "The mind I know is incorrect, can you confirm it?"

In fact, there is no need to confirm it, Venerable Milarepa once said: "Whether the diet is good or not can be known by looking at his face, and similarly, whether he understands Buddhism and practices well depends on whether he can cure his troubles." If the afflictions are well treated, the practice will definitely be successful, otherwise no matter how much you practice, it will be useless.

Therefore, without afflictions is the Dharma, and there is no need to judge other aspects. "Treating afflictions is law, and not curing afflictions is illegal." After understanding this principle, everyone should observe in detail the self-continuity, which is the most important link in Mahayana Buddhism.

Excerpt from "Entering the Bodhisattva's Theory"

Manjushri is brave and wise, and so is the universal virtue and wisdom

I will learn from all the good roots this time

The Buddhas of the three generations praised and exclaimed that this is the most victorious of all great vows

I am now going to all the good roots to achieve universal virtue

May all beings be free from suffering and find happiness

=== Share your circle of friends with your joy • The merit of Dharma alms is immeasurable ===