--from the 3rd issue of the Linji Stickman
---------------- is transferred from the website of Buddhist Navigation
The author has studied Buddhism for a very long time, and has gained a lot of benefits, and I often pray that all sentient beings can enter the Dharma and be freed from the suffering of reincarnation as soon as possible. I have often prayed that all living beings will soon enter the right dharma and be freed from the suffering of reincarnation. I have also been working on a project to develop a new way of thinking about the future of the world, and I have been working on a project to develop a new way of thinking about the future of the world, and I have been working on a project to develop a new way of thinking about the future of the world, and I have been working on a project to develop a new way of thinking about the future of the world. In addition to what we often say, "the end of the time", "beings strong mind", "*** karma is incredible" and so on, I y feel that, as a disciple of the Buddha's I y feel that, as a disciple of the Buddha, all kinds of words and deeds that are not as good as the law, to a great extent, confuse the Dharma, mislead all beings for the understanding of the Dharma, but also blocked the doorway for all beings to convert to the Triple Gem. For this reason, I have written this article, will see the author know the monk is not as lawful as the words and deeds one by one to reveal, in order to make fellow practitioners self-policing, for the emergence of the Dharma, with the into the actual practice to do a force. The following is a summary of the eighteen types of behavior that have been described in two articles.
Passage
1, burn incense and worship Buddha, ask for divination
Praying for the elimination of their disasters, to fulfill their wishes
Some monks, specializing in temple incense, praying for the blessing of Buddha and Bodhisattva, or to eliminate some of the specific obstacles to the disaster, or praying for the solution of some of the family's problems, or praying for the promotion of the rich, and so on, and so forth, to name a few. Even some monks for the so-called "auspicious", specifically spend a lot of money on what they consider "special days" to do the first merit Lord, or burn the first column of incense, hit the first bell, kowtow to the first head and so on. If you wish, it will be physically and mentally comfortable, that the year will be satisfactory, otherwise it will feel unlucky and downhearted.
Most of the mistakes of such priests are that they do not know the cause and effect, and they seek the Buddha's direct removal of calamities and the granting of fame and fortune. Analyzing their mentality, they are asking the Buddha to make conditions and demands, such as after I am cured of my illness, have many grandchildren, and become rich and famous, then I will rebuild the temple for you and sculpt the golden body; or I will do something for the temple, and make sure to set up a monument and carve a "name of merit and virtue"; or I will make some offerings to the Buddha and then ask for the fulfillment of my wishes. All kinds of mentality, behavior and the world of business is no different, like bargaining.
The Bodhidharma Sublime Commentary says, "Buddhas do not wash away sins with water, they do not remove the suffering of sentient beings with their hands, they do not remove their own self-evidence from the rest of the world, and they do not show the meaning of the Dharma nature and make it liberating." This means that Buddhas and Bodhisattvas do not wash away the sins of sentient beings directly with water, nor can they remove the suffering of sentient beings directly with their hands, nor do they transfer the realm of peace and bliss they have attained directly to sentient beings; rather, it is through speaking to sentient beings to make them practise in accordance with the Dharma that sentient beings attain liberation. Therefore, the Dharma is only a guide to the paths of practice, and the Buddhas and Bodhisattvas are the teachers who reveal these paths to all beings. On a larger scale, the realization of Buddhahood and liberation must be realized through one's own cultivation; on a smaller scale, one needs to plant one's own good karma in order to seek heavenly blessings. If you don't follow the principle of cause and effect and don't plant a good cause, but only hope that the Buddha and Bodhisattva will send the blessings directly to your doorstep to remove the bad consequences, this kind of thinking is exactly contrary to the Buddha's teachings.
Burning incense to the Buddha is a good thing, and the sutras also praise incense and lamp offerings to honor the Buddhas, but the crux of the matter is: burning incense to worship the Buddha, or praying for the liberation of all sentient beings to be taken in by the great wish; or although encountering specific things or difficulties, should also be the root of the actual practice of praying for the fundamental, in order to comply with the fundamental law of cause and effect; as for the divination of the hook, is not a matter of the Buddha's teachings, and even more so, is not a real practitioner. The first thing I want to do is to ask for a sign.
2. Unknown Buddha's reasoning, a Buddha's breath
Seeing people that is to say that everyone that is to persuade
Some of the monks into the door of the Buddha, often recite a few Buddha's name, or know some shallow Buddha's name, but did not rely on the qualified knowledge of the good practice. They don't really understand the Buddha's teachings, but they go around pulling people to believe in the Buddha with excessive "zeal". If others express interest, they will talk even more about their own experiences, and if there are any Dharma ceremonies or worships of "great masters," they will encourage them to go with them. If others think they are too long-winded, or show an unconvincing attitude, such monks will be very uncomfortable, or angry, arguing, or "full of compassion" to advise others to hurry up to repentance, or else it is a "deep sin", "evil retribution is present", "evil retribution is present", "evil retribution is present", "evil retribution is present", "evil retribution is present", "evil retribution is present", "evil retribution is present". Otherwise, it will be a "grave sin" and "evil retribution", and so on. All their words and deeds are just the manifestation of clinging to the Dharma, still "I cling": I believe in Buddha, my Dharma is good, my practice is good, my master is good, etc. They protect the Dharma and propagate the Dharma, but in reality, they are not the same as the others. They protect the Dharma and publicize the Dharma, but in reality they are clinging to the "I", protecting the "I", and publicizing the "I", or else how can they be troubled when they don't listen to the others?
The true disciple of the Buddha should first practise the Dharma. As the saying goes, "If you are not convinced by yourself, there is no place for those who are convinced by others". In their own half-understanding, or even know nothing, the most important thing is to rely on the great knowledge of the practice, rather than rush to "publicize" the Dharma, selling the Dharma. In the case of their own still do not know the situation, the so-called "Dharma" publicized by such priests can only lead people astray, misunderstanding of the Dharma, misunderstanding of the practitioner, and even to the Dharma to produce boredom and sense of rejection. This kind of speech and behavior is neither beneficial to oneself nor harmful to others, and must be eliminated.
It does not mean that a monk who has not realized the truth cannot communicate with others and cannot persuade them to believe in the Buddha. Whether it is a monk who has a use for the Dharma or a person who has not yet realized it, one should act according to one's destiny. When one meets beings who are interested in the Dharma and who are genuinely seeking cultivation and liberation, one can communicate with them and tell them frankly about one's own experience of cultivation and understanding of the Dharma, or one can introduce them to the Great Benevolent Knowers. In doing so, they not only do not jeopardize their own practice, but also skillfully open the door for other beings to enter the Dharma.
3, receiving monks set crowd planning activities
Deliberate manipulation mindless practice
Some monks are very sociable, know a lot of "living Buddha", "monks", often receive these monks, ushered in, arranged for food and housing, as the world's chief of staff in general. They often receive these monks, welcoming them, arranging for food and accommodation, and are as laborious as an office manager in the world. During the stay of these monks, these monks will notify all the believers they know, or hold method meetings, make karmic initiations, or organize life releases, and follow a huge lineage. Much of their time is consumed in the conduct of affairs, and they have no time at all for spiritual practice.
Being converted, one is a son of the Buddha, and one should practise as a matter of course, but other things should be done as they come along, in order to be in accordance with the law. The Sangha should be served respectfully, but if one's regular practice is to receive the Sangha and arrange activities, one's time for practice will be neglected or squeezed out. If you don't practice, how can you be liberated? Not to mention the promotion of the Dharma to benefit the living, is not the Buddha's true colors.
4, the monopoly of the Sangha treasure as family relatives
In their own opinion, picking and choosing people
Some monks and a living Buddha, monks have a very good relationship, and often received at home to provide, good food, good food and drink, to treat as a guest. If you have any problems in your own home, you should pray to the living Buddha and the monk to recite the sutra, which is like taking the living Buddha and the monk as the guardian god of your home. Except for family members and friends with whom they have good relations, these monks do not receive any believers who want to get close to the Living Buddha and the senior monks. If other believers learn of the news and want to come over to pay their respects, such monks often use "the living Buddha is very busy", "need to rest" and other reasons to refuse. If there is a believer directly to the door to visit, this kind of monk is not good to categorically reject, but also the boss reluctance, a look to collect tickets, the appearance of the funeral, treat the visitors coldly, and even make things difficult.
Even if a monk breaks the precepts, because he is clothed in the vestments of the law, he can also benefit those who see him, and after a number of robberies, according to this karmic interest in the liberation. The benefits to all sentient beings are even more incredible if they are a certified monk. Those who are truly attached to good knowledge, or those who have the opportunity to be close to a senior monk or great master, should make the intention that all sentient beings can be close to and attached to good knowledge, and open the door of convenience for all sentient beings to cultivate. However, this kind of monk has a narrow mind and a heavy sense of separateness. Their practice appears to be respectful on the surface, but the objective result is to take the good knowledge as their own private property, which not only deprives others of the opportunity to support and serve the good knowledge, but also prevents them from receiving the blessing and benefit of the Dharma, due to the selfishness of their mind. To put it more seriously, this behavior will cause oneself to fall into the evil world more quickly
5, divide into gangs and sects, and make oneself superior
Treating one's fellow disciples generously, and treating others lightly
Some monks, after having followed a good knowledge, or joining a certain society of Buddhists, have gradually formed a fixed circle and culture, and then excluded other believers. When other believers come to ask for advice, or for scriptures and treasures, such monks will "scrutinize" them. If they are brothers and sisters of the same clan, they will receive them warmly; if not, they will look arrogant and impatient, making the visitors feel that they have indeed caused them a lot of trouble and should be ashamed of themselves.
No matter which Dharma school one practises, and what kind of master one follows, one is a son of the Buddha, ****interested in liberation. Sect, under the teachings, the convenience of many doors, the purpose of no difference; famous teachers, hermits, hands and eyes are different, the sadness of one. As a monk, as long as the teacher we follow is a qualified and good knowledge, and the Dharma we are practicing is the right Dharma, we should treat other practitioners with a joyful heart and an equal heart, and try to provide convenience for them in their practice without any distinction. Even for those who do not have any followers, or those who have not started, one should not be arrogant, but should be compassionate, help them as much as possible, and lead them to follow the Great Good Knowledge and to practice the Dharma. This kind of monk not only does not help his fellow practitioners, but also sees above the top, looks down on the world, lacks the minimum compassion, and even fails to meet the standard of seeking common ground and treating others with kindness, which is advocated in the world, so he really deserves to be a son of the Buddha, as opposed to being called a monk.
6. Pretending to be Buddha
Hypocrisy, slickness
There are also some monks who are the so-called "Buddha's oil", learning some of the Buddha's principles, not to use for self-examination and cultivation, but to use to dress up and decorate themselves. For example, someone's heart is clearly on others and resentment, contempt, but also on the mouth all day to hang "you are Buddha, you are Buddha, only I am a mortal ......", to show how open-minded they are. Another example is that some people obviously do not have firm faith in the Buddha's teachings, but they want to show some extreme behavior, such as not going to the hospital when they are sick, etc., in order to show that they have "firm faith" in the cause and effect of the Buddha's teachings. Especially when some monks gather together, they even talk a lot, bragging about each other, and the real purpose of bragging about others is still to show themselves to show how "humble" and "tolerant" they are, and how "well-versed" they are in the Dharma. "well versed" in the Dharma, and so on. These people seem to be talking about the "Dharma", but in essence they are trying to maintain an "I", which is the evil habit of the world.
The practice of Dharma should be done in body, speech, and mind, and should not be obsessed with one's own "face". Behind the face of the vanity of the mask is the root of the trouble - "I adhere to", all beings from the beginning of time, for the ignorance of the cover, adhere to the five false and the body and mind for the "real me", thus All beings are covered by ignorance from the beginning of time, and they cling to the five physical and mental aggregates as their "real self," thus creating all kinds of karmas and sinking into birth and death with no exit. As the Kusha Sutra says, "By the power of my attachment, all troubles are born, and there is no release from the three cycles of rebirth." It can be said that the process of recognizing I-attachment runs through the whole process of learning Buddhism. True practitioners should always examine themselves to see if what they are doing is truly free from "the appearance of me, of human beings, of sentient beings, of the living being," or whether they are just trying to be superficial, but inwardly the I-attachment grows, and their worries become heavier and heavier.
7, a little through the scriptures and teachings, I am slow and arrogant
show show off and compete
Some residents than others read a few more books, know more about the Buddha's name, they think that they have understood the Buddha's teachings, and they think highly of themselves and complacent. This kind of monk often has an itch to communicate with other believers and has the desire to "teach" the Dharma to non-believers. If the audience's approval and admiration, such monks will have a smoldering sense of satisfaction; if, on the contrary, they fail to persuade the audience, or what they say is not quite right and is pointed out, such monks will not only fail to listen with an open mind, but also argue to save face, and may even become angry and use bad language.
The internal study of Buddhism is based on the cultivation of the mind. It is precisely because our karma is heavy and our worries and greed are many that we need to rectify our minds with the nectar of the Dharma and remove the stains. The practice of such monks, however, is precisely to use the Dharma as a sustenance to satisfy their own desires, to flaunt it everywhere, to strive for capital, and to cause their own greed to expand extremely. When this greed is not satisfied, naturally anger arises and causes boundless karma. The biggest difference between Buddhism and worldly knowledge is that it directly guides all beings in the way they should practice, and it is a supreme treasure that can only be utilized through one's own practice. If we study it only as knowledge, if we sell it as knowledge, and if we do not practice it according to the method it teaches, we will end up in the state of such a monk, who not only fails to benefit from it, but also turns the nectar into hemlock, which harms others and himself, and which is very sad and sound.
8. Learning the Dharma becomes a cause of misanthropy
Negativity and being critical of others
After some exposure to the Dharma, some monks, believing themselves to be enlightened and immersed in what they perceive to be the "sublime purity," become disenchanted with the world, and a kind of misanthropy, mixed with pride, grows gradually. A kind of misanthropy, mixed with pride, gradually grows. In this mood, the Dharma became a yardstick, and all things and people became the objects to be measured by this yardstick. Especially when work was not going well, the confrontational mentality of "life is boring" and "everything is meaningless" arose even more strongly, and everything was seen as "commonplace". I'm not sure if I'm a good person, but I'm a good person, and I'm a good person, and I'm a good person, and I'm a good person, and I'm a good person, and I'm a good person, and I'm not a good person.
It is very good to practice Dharma and gradually become centrifuged, but the behavior of these people is not centrifuged. If you have truly developed a non-hypocritical centrifugal desire, you will either be determined to leave the home to practice and decide to be single-minded in your pursuit of the path, with nothing else to do; or you will be in the world, but you will be able to see that all things in the world are suffering, and you will have no greed for them. Often feel that the fullness of time is rare, impermanent and rapid, although according to karma still do mundane things, but also to practice the most important, do things to treat people become the practice of the increase of karma. This kind of monk, in fact, does not have the determination to leave the home to practice, deep emotional attachment, the common destiny has not yet been resolved, for the world still want. In the world of work and scattered, can not be attentive. Half-understanding of a little knowledge of the Dharma has become an excuse to avoid responsibility, lazy habits, become critical, blame others and society's "demon-spotting mirror". With this "mirror" to look around, look at all things are not as good, look at all people are vulgar, but just forget to look at themselves, to examine the heart.
The Venerable Master Yinguang often said that all sentient beings are Buddhas and Bodhisattvas, and they are good knowledge. If we can observe and think in this way, even if we encounter adversity, people or things that are not as reasonable as they should be, we will treat them from the perspective of cause and effect, and turn these adversities into negative reinforcement karmas for the practice of Buddhism, so that we can not only be calm and do good in the world, but also accumulate blessings and wisdom, which will enable us to achieve more quickly.
9. Incomplete heritage and incomplete insights
Nightly arrogance and delusion
Some monks have sought the Dharma, and have received a little benefit from practicing it, and their understanding of the Dharma is clearer than that of ordinary believers. However, the lineage they seek is not complete, the Dharma they practice is not the most direct, and their insights are far from perfect. They should have made further efforts and concentrated on their cultivation, and in this way they would have been able to achieve liberation and Buddhahood. Unfortunately, they are greedy for the name of "master", and since they have not been perfected, they are eager to go out to "propagate the Dharma". Or set up lecture halls, or books and biographies, and even violated the Buddhist system, specializing in selling magical powers to attract believers, and even defamed the Sangha treasure, called the "two treasures of the monk". All of its words and deeds are publicity "Laozi world first", and even the ancestor of the sect is not even in the eyes of the proud and forgetful, as if he is the only one in the three worlds of this lineage of the most exactly, his lineage of the only one of the highest Ming, in this night and day under the domination of arrogant ideas, will set up another, presumptuous to call themselves a "master! " to. From the medical clinical diagnosis, this kind of person is "paranoid schizophrenia"! Their disciples are also infected with this disease, and they think that their master is the only one in the world who is more enlightened than the Buddha.
The Buddha's teachings were not divided into sects at the beginning of his life, and the fact that there are so many sects is a sign of the decline of the Dharma. In addition, when the founder of each sect lived to propagate the Dharma, he did not have the intention of "setting up another mountain", and would not call himself "I am the first ancestor of a certain sect", the name of the ancestor and the sect were added by future generations of disciples and believers. In their propagation, in order to arouse the confidence of their disciples, they would certainly praise the excellence of their own lineage, but they would never disparage or slander others, let alone criticize their own lineage masters. Self-praise and destruction of others will inevitably lead to a lack of understanding and difficulty in the practice of the disciples, resulting in a very short lineage of the Dharma. History has shown that even if a person who claims to be a guru is prominent for a short time, his dharma will be extinct within two or three generations at most, and he will have many bad karmas in his life.
There is a heritage, according to the actual practice of self-esteem is still this evil, those who have no heritage, blind practice blind practice, fabricate their own merits and virtues of evidence, swindling all beings to draw the road, turn the circle of the people will be rewarded in where? The sea of bitterness is endless, turning back is the shore!
Depends on the chapter
1, all around the scene to seek the law to pay homage to the master
Discipline Bo mixed Unable to practice
Some residents as long as heard that a certain monk or living Buddha to come, will certainly go to see, ask for support, ask for dunking, ask for the transmission of the law. When they meet other practitioners, they will also enthusiastically tell them how many great masters they have met and how many lineages they have received. However, I am not sure whether I have practiced these teachings or not, and whether I have truly benefited from the Dharma.
The Buddha has established 84,000 Dharma doors, which are based on the different roots and causes of sentient beings. The appearance of the Great Good Knowledge in the world is also based on the individual karma of sentient beings. Some sentient beings may have non-hypocritical faith in a certain great master, but they may not realize it when they see other great masters. This is not necessarily because there is a difference in the level of cultivation of the great masters, but rather because the karma of the beings and the masters is different. In short, a monk who goes around to pay homage to masters should, first of all, have the appearance of a disciple himself, and follow a great good knowledge with which he has a karmic connection and enter into actual practice, so that he can benefit from the Dharma. Otherwise, if you worship so many masters, you will at most make good karmic connections, and it will be very difficult for you to get actual benefit in body and mind. Further, for certain initiations and lineages, it is a great fault if one fails to practice accordingly after giving the Dharma. Therefore, not only is it necessary to observe whether the Dharma preacher is a qualified and good knowledge and whether he can be followed, but also to ask before the Dharma ceremony begins how to practice the Dharma according to the law after receiving the Dharma, and what precautions should be taken when practicing the Dharma, and so on. Dharma practice is not a child's play, should be careful and meticulous, especially for those who like to rush to the Dharma meeting, see the senior monk, especially so.
In fact, the simplest way is that after we are fortunate enough to have followed the great knowledge that corresponds to us, everything will be done in accordance with his teachings, so that liberation and even Buddhahood are not unattainable. All the achievements of the great masters are made by following the qualified good knowledge in accordance with reason and law, and I have never heard of any great master who has achieved success by visiting more and catching more Dharma meetings. In the Avatamsaka Sutra, the Good Fortune Child's fifty-three references, each reference to a new good knowledge, are under the guidance of the previous good knowledge in order, rather than running around like a rush.
2, without deliberation, rashly follow
Lightly abandon the teacher, breaking the vow
Some of the residents to see the good knowledge, and did not carefully observe, and did not really have no false faith, or from the crowd mentality, or out of the momentary emotion, rashly follow, vowed to "never abandon the good knowledge," or even weeping, vowing that the good knowledge, and even the good knowledge, and the good knowledge, and the good knowledge, and the good knowledge, and the good knowledge. He even wept bitterly and wished "to be a disciple of the Good Knowledge for all my life, and to make offerings to the Good Knowledge in body, speech, and mind". However, once this kind of monk is not in the side of the good knowledge, or hear some good knowledge of the negative speech, "faith" immediately shaken, y regret their eyesight is not clear. In the absence of further rational observation, they easily abandoned the good knowledge they had followed, and reneged on their original vows.
Buddhist disciples need to be even more careful in observing their search for their root guru, and only when they have true and unfalse faith in their heart in the certified merits of the guru, and see the guru as indistinguishable from the Buddha, can they make offerings to the guru, and follow him with sincerity, and then not abandon him for the rest of their lives. This kind of true faith based on prudent observation can be as solid as the earth, and it is this kind of faith that is the basis for liberation and Buddhahood. If one does not observe the Dharma and good knowledge rationally, and does not understand their intrinsic merits, and if one is too hasty in one's adherence, relying only on one's worldly sentiments or preferences, then one's adherence to the Dharma is bound to have a shallow and fragile foundation, and when it encounters the slightest wind or storm, it will flutter and break, and all its foundations will be destroyed. If one thus abandons and slanders one's fundamental guru, one is bound to make infinite faults, and sink to the depths of the heavens with no hope of ever getting out.
3, do not observe the identity of the time
Strong persuasion to rely on the violation of the edge of the time
Some residents in the reliance on the good knowledge, feel nothing bad, the heart can also be born in the heart of joy, thankful heart. After their own complacency, they can't help but publicize everywhere, pulling the strings, praising their own masters for how great they are, and how beneficial it is to follow them, and even disregarding the karmic consequences, they forcefully persuade those who don't have any faith, until they are disgusted. As a result, not only did they fail to achieve the goal of making people follow him, but they also created all sorts of prejudices and doubts about good knowledge and its path.
All living beings have different karmas from their past lives, different root systems, and different kinds of good knowledge to follow. The strong persuasion of people to follow may seem to be well-intentioned, hoping that all sentient beings can follow the Great Good Knowledge and be liberated, but their words and deeds are contrary to the original intention, and objectively create a violation of the Good Knowledge and the Dojo, and from the result, it is no different from slandering the teacher, slandering the Dharma. Therefore, the monk who has followed the good knowledge, should follow the karma, do not persuade others, for those who do not have faith in the living beings, not to mention the occasion, not to pay attention to the time to "preach", "praise" the merits of the good knowledge.
4, in the name of the division to seek their own self-interest
Senior brothers and sisters to do business
Some residents do "dependence", not on the knowledge of the profound teachings and their evidence of the virtues of faith, but in his reputation, and its attraction to the "crowd"
Some of the residents to do "dependence", not on the good knowledge of the teachings of the deep law and its evidence of merit, but in his reputation, and its attraction to "crowd"
This is a good idea. ". On the one hand, such monks go around seeking their own personal gain under the banner of the Good Knowledge; on the other hand, under the pretext of being fellow disciples, they ask their brothers and sisters to help them with their business and to sell their own wares.
The Dharma is the supreme treasure that teaches one to be free from birth and death. The Good Knowledge is the totalization of the Buddhas and Bodhisattvas, the guardians of the supreme and wonderful Dharma. The purpose of following good knowledge is to go straight to liberation and realize bodhi. If, for the sake of petty worldly gains, one looks to the prestige and "network" of good knowledge, that is simply contempt for good knowledge and blasphemy to the Supreme Dharma. At the end of the Dharma period is fortunate to meet with the qualification of the good knowledge, always respect to serve, daily diligent practice is not too much, where there is still the heart to exploit the world of fame and fortune! This kind of monk's thoughts and practices, than the buyer's box to return the pearl people do not know how many times stupid.
5, family disputes, please mediate
Trivial matters, please specify
Some residents and burn incense to worship Buddha's residents similar to the difference is that their dependence on the good knowledge of the living Buddha as a Bodhisattva: good knowledge to protect the peace of their homes, good knowledge of the mediation of the relationship between the mother-in-law and daughter-in-law, good knowledge of the blessing of family members free from disease and so on. There are also some residents, to move a house, to ask the good knowledge of a good day; birth a child, to trouble the good knowledge of a good name; out of a disaster, the good knowledge of a good karma. In the minds of these people, good knowledge is a parent, a fairy or a feng shui master, and sometimes it is still the old-fashioned way of doing things, but it is not the one who teaches people to be free from death.
Learning Buddhism, only important to cultivate, not related to the ordinary things; respect teacher, only wish to be Buddha, do not want to ask for the rest of the things. The trivialities of the world, the disputes between parents and children, are meaningless, even if the good knowledge has solved them all for us, what can be done? Even if the good knowledge solves all the problems for us, what can we do? Even if we temporarily solve all the problems, even if we are obsessed with worldly matters and do not seek liberation, we will surely generate more worries. This kind of monk worries a lot, but he doesn't think about his own life and death, and he doesn't think about his own karma. Not knowing how to seek liberation, not understanding cause and effect, they are not Buddhist disciples at all.
6, the teacher taught the law not see its wonderful
The teacher has a "treasure" must be demanded to
Some of the monks do not have a correct understanding of the Buddha's teachings, even if you hear a good knowledge of the teachings of the law, but also can not give rise to the true faith, but instead, discarded like worn out shoes. How can this happen? Because the plain practice of the Dharma does not satisfy their curiosity of "seeing the light and seeing the shadow". But once they heard that the Good Knowledge has some kind of nectar pills, enlightened Buddha statues, etc., they will be overly ambitious, all kinds of fawning, begging the Good Knowledge to give. They will go out of their way to ask the Good Samaritan to purify and bless their homes, even if they buy a rosary bead.
The reason why the qualified good knowledge is a collection of Buddhas and Bodhisattvas, and why it is admired by all, and honored for many lifetimes, is that it has a pure lineage, and a deep dharma that can lead to the liberation of all sentient beings and their attainment of Buddhahood. If one follows such great masters but does not seek the Dharma, or does not practice the Dharma as it should be practiced after it has been given, it is like abandoning a mani jewel in a dung heap. This kind of monk does not know why to follow the good knowledge, and even less clear about the excellence of the Dharma taught by the good knowledge, they have been accustomed to look at the Dharma taught by the good knowledge with their own mortal separate thoughts, and with the evil knowledge of the supernatural powers of the outer path, "aura", and so on, and with this kind of mind to speculate, naturally feel that the Dharma taught by the good knowledge is not very great.
The nectar pills and blessings given by good knowledge can only be incredibly effective if the causes are compatible with each other. However, if one relies only on these blessings and does not engage in actual practice, one will not be able to achieve liberation, let alone Buddhahood. I have not heard of any great master who achieved success by eating the blessings, nor have I heard of any monk who was liberated because of the good knowledge of purification and enlightenment.
7, boast of their own then happy Praise him then resentment
To jealousy, all kinds of first
Some monks because of the habit of the past life, can not see the good knowledge of praise others, otherwise it will be unhappy, jealous. In their minds, they are always scheming, hoping that the Good Samaritan will recognize them as the best and closest disciple. If one hears that a certain fellow monk received the Good Knowledge into his home for two days and ate five buns, then such a monk must ask the Good Knowledge to stay for three days and eat seven pies. If the Good Knowledge praises so-and-so's good practice and says that they can sit for two hours at a time, then such monks must sit for three hours at the risk of breaking their legs.
The Great Knower, who abides in the Dharma nature and manifests differences as he sees fit, treats all his disciples the same, without distinction. Just as the Buddha treated his own son, Rahula, and Tipitaka, who was a troublemaker, without any difference of affinity, this kind of monk treats all his disciples the same way. This kind of monk, on the other hand, according to his own mortal view, would like to make the good knowledge his own relative, and it is this kind of greed and ignorance that prevents him from benefiting from the Dharma. Offerings to good knowledge naturally accumulate immeasurable blessings and wisdom, but if they are initiated with jealousy or anger, not only do they have no merit, but they also plant the cause of descent into the path of the asuras.
8. Covetousness and Attachment with Emotional Attachment
Speculation of Practice with Mundane Opinions
Some monks say verbally that they have "faith in the Good Knowledge," but their so-called "faith" is nothing more than worldly emotional attachment. They feel that the Good Samaritan is a powerful man, and they covet him, worshipping him as their "Prince Charming" or spiritual idol. There are also some monks who, contrary to this, always speculate and think about the words and deeds of the good knowledge with their own separate thoughts, thinking that the good knowledge has a lot of incompleteness and even faults.
Whether it is the attachment of the mind with emotional attachment or the presumptuous speculation with mundane views, both of them are not as good as the Dharma. Attachment to good knowledge can only be dharma-attachment and commitment. Respect and confidence in good knowledge is also based on the pure lineage of good knowledge, based on the fact that they are the teachers who guard the Buddha's teachings. If one "adheres" to good knowledge with greed, what is the difference between that and the idolatry and star-gazing of the world? When such monks do not receive the "kindness" and "favor" they expect from good knowledge, they become extremely troubled. If this leads to love and hatred, it will lead to the great evil of abandoning the benefactor.
The practice of a great spiritual master is not a matter of understanding, and his every action, word and deed are all of illusion, power and convenience. One time, when Wazhi Rinpoche's guru, Khyentse Yeshe Dorje, was drunk and kicked and scolded Wazhi Rinpoche, he used this kind of hand and eye to make Wazhi Rinpoche realize the Dharma nature at that moment. I don't know how many believers have been received by the non-emotional drink of the Zen master Linji Yixuan and the no cause stick of Deshan Xuanjian. When we are not yet capable of recognizing the uncanny secret meaning of the words and deeds of the Good Knowledge, we should not think wildly, but should always check our own body, speech, and mind, and cultivate our strength so as to be in harmony with the teachings of the Good Knowledge more quickly. If you really do not understand the words and deeds of the Good Samaritan, or if you have doubts about the words and deeds of the Good Samaritan, you should consult the Good Samaritan directly with a penitent mind and a respectful mind, and not delude yourself into thinking that the Good Samaritan has faults. There is a verse that says, "One's own faults are like mountains that are invisible, but the teacher's faults are also clear, and the Dharma's lack of correspondence is a result of this, so repent diligently and always be mindful of it." It means that one's own faults are like mountains but one doesn't know them, but one's master's slightest "mistake" is clearly seen, and because of this one cannot correspond to the Dharma, and if such a situation arises, one should repent diligently. It is hoped that those who have been presuming to know the Good Knowledge will think well about this verse and be able to serve the Master as they should.
9, having received the Dharma, and not practicing it with diligence
Comparing the Dharma with the Dharma, and craving for other Dharmas
Some people, although they have heard and received the Dharma, feel that the Dharma is just the same as what the Master has taught them, and thus they are not able to practise the Dharma with diligence. In such a state of mind, once they hear that a certain monk or living Buddha has given them a great initiation or the Dharma, they become greedy, and even go to receive the Dharma without telling their root guru.
This kind of monk is both greedy and foolish in deceiving the good knowledge. Even if they had sought other dharmas, what would have happened? If they hear of another "supreme" dharma, they will again be itching to do so, and will abandon the current dharma they have received. This kind of "rushing to worship" like a bear breaking a stick, in the end, will surely lead to nothing, and there is no hope for liberation. This kind of monk, as described in the sutra, is like planting seeds in the spring and then uprooting them and replanting them when the crop has not yet grown. This is repeated over and over again until the fall, when, in spite of all the hard work, the result is no harvest at all.
If our benefactor is a qualified and good knowledge, he will observe our karma and rootedness, and if we are really suitable for practicing other dharmas, or if we should follow other good knowledge, he will definitely tell us. In the past, Jigme Chirye Woeser was unable to live a long life, and his guru Jigme Lingpa, observing this karmic cause, instructed him to worship Yogi Gyuligdzin and attained the long-life initiation. The Chinese Zen master, Linji Yixuan, was beaten three times under the seat of Huangbo Xiyun and did not understand his reasoning. Xiyun instructed him to visit Zen master Daoyu at Tantou in Gao'an, and Yixuan realized the nature of dharma from this instruction.
The fundamental error of the monk who greedily seeks other dharma is that he has no firm faith in the good knowledge, and accordingly has no faith in the dharma he receives, which is why he seeks the dharma from all directions and takes it from one place to another. If one does not have faith in the Dharma, it is impossible to cherish it, much less follow it. If this is the case, not only will the disciple not be able to progress in his practice, but he will also commit the sin of abandoning good knowledge if he is not careful.
Conclusion
When the Daily Venerable Master was explaining the Bodhidharma Subtracts General Commentary, he talked about this story: one day the Devil King said to the Buddha, "O Buddha, when you were alive, I could do nothing to help you, but when you are in nirvana, I will have my children and grandchildren wear your clothes, and corrupt your teachings with similar words and deeds." When the Buddha heard this, he was speechless for a moment and wept silently. The Daily Dharma Master could not help but weep at this point in his speech. When I heard this, my heart ached, and every time I remembered it, I was overcome with grief.
People's impression of the Dharma, their understanding of the Dharma, comes mostly from the monks they meet. If we, as monks, do not speak and act appropriately, causing all beings to misunderstand and even loathe the Dharma, then we will become the devil's dependents and the children of Tibbutsu!
Whenever I think of the current decline of the Dharma, I can't help but feel as if my heart is cut by a knife. I hope that the reader only miss the heart of the last sincere, do not be too harsh, language containing ridicule for the intention.