Posted on: May 4, 2022 Posted by: admin Comments: 0


The holy influence of the Buddha spread endlessly, beyond the limited space of India as well as over a period of more than twenty-five centuries, to become a guiding model for all mankind today. .

The Buddha’s perfect and omniscient results, which people call him as a superman, as a saint in the world, are not obtained naturally, nor can it be overnight that the Buddha accomplished virtue. fullness. It was the Buddha who determined that he had to go through countless eons of practice to reach the state of Unsurpassed Perfect Enlightenment. The bodhisattva path that the Buddha committed to practice is nothing more than fully embodying the six perfections in every act of saving humanity. Therefore, the six paramitas are fundamental dharmas that must be experienced in the spiritual life of practitioners who want to progress to Perfect Enlightenment. Indeed, the bodhisattva’s path from the beginning of the mind to the Bodhisattva of the Ten Pillars, the Decades of Action, and the Ten Destinations, also cultivates the six perfections; no other practice. The Dharma does not change, but the impact of the dharma, or in other words, the attainment of the practitioner’s attainment, must have changed. Changing the content inside is the practitioner’s progress and practice, so that in the end all dharmas will be reduced to “emptiness”, the same as equality. still have to use means, and the six paramitas are the means to bring the practitioner from samsara to nirvana.

It should be noted that on each path, the practitioner employs six different paramitas; because each stage must combine different media, can not be the same. In terms of practice, the development of the six perfections is truly endless, not as simple as we understand it by name. Indeed, when a meditator begins to practice a dharma, problems arise on their own. If we can solve this problem, we naturally have other things to deal with, but from the “Wake” stance, we can’t predict the good or bad consequences. If we hold a position, no one will notice or criticize us; but if we run for office, there will be problems immediately.

Our Buddha

The holy influence of the Buddha spread endlessly, beyond the limited space of India as well as over a period of more than twenty-five centuries, to become a guiding model for all mankind today. .

On the path of cultivation, lift yourself up a little, things will happen. The problems that arise in life are simple and obvious phenomena, which we cannot even solve. While cultivating the bodhisattva’s witness for many lives, many kalpas do not work forever, so it is called the bodhisattva’s organ, or an inexhaustible storehouse. Collected only three words bodhisattva organ, but expanded, the problem of the six paramitas arise first.

Practitioners choose one dharma to practice, in combination with the remaining five dharmas, if only one dharma is used alone, it will fail. For example, when we experience compassion for others, we often see a lot of trouble, because loving others will lead to harming ourselves and others, if the practitioner fails to use the accompanying wisdom factor. . However, performing one dharma, it affects the other five by itself. Therefore, in these five dharmas, if one dharma is damaged, the dharma we practice will also be corrupted.

The six perfections are six synchronisms, six problems that roll together and cannot be separated; Therefore, it is difficult for us to attain the Way. Not only do not receive merit, but also receive retribution, must accept to drift in samsara, suffer, then develop the mind to cultivate again, fail again, slip further. In this spirit, it is impossible to enumerate the practice of the six perfections of a bodhisattva from initiation to buddhahood, let alone the practice of innumerable bodhisattvas. The Lotus Sutra describes the bodhisattva crossing the sea of ​​suffering, that is, solving all problems for others without offending anyone. No more problems, the new Bodhisattva achieved the six perfections, reaching the ultimate Nirvana of liberation.

At the beginning of giving alms, only taking care of loved ones, so it belongs to the relative world, birth and death; Because having body, still having enemies, is not a bodhisattva’s practice. How to grow for loved ones, without causing damage to enemies; It’s not a simple matter. This point allows us to distinguish the ordinary king from the Bodhisattva of the Beginning who embodied as the Protector of the Nation, the king who practices almsgiving, takes care of his relatives fully, and still does not harm others. Bodhisattva dwelling in the First Ground is the Ground of Joy and Joy, when he is King Jambudvipa, he must achieve the practice of giving on this basis. Therefore, before practicing generosity, one must equip the mind of giving. That is, use the four immeasurable hearts of Love, Compassion, Joy, and Equanimity to give alms. Without the four immeasurable minds, yogis give alms, easily falling through the non-Buddhist path; because the meditator often considers himself a giver of grace. If the recipient is not grateful and repays the favor, the practitioner will be upset; From there, defilements arose. On the contrary, the bodhisattva gives alms for no other purpose than to bring peace to others, to ease their suffering. After helping, nothing remains in the bodhisattva’s mind.

In addition to the practice of precepts, the practitioner practices the practice of patience, or the perfection of compassion.  This Dharma is also centered on our three karmas and must also be guided by wisdom.  Patience is not gritting the teeth of the weak, because suffering is the cause of later afflictions.

In addition to the practice of precepts, the practitioner practices the practice of patience, or the perfection of compassion. This Dharma is also centered on our three karmas and must also be guided by wisdom. Patience is not gritting the teeth of the weak, because suffering is the cause of later afflictions.

Starting from the four immeasurable minds, proceed to the act of bringing money to people (Gift of wealth), bringing peace to others (Giving fearlessness) and guiding people on the Noble Path (Dharma giving). These are the Bodhisattva’s three ways of giving. Of these three ways of giving, we need to realize that monetary help has only temporary value; Because of the gift of giving, no matter how much it is, it is not enough. And worse, making them insignificant, only thinking of waiting for the giver, or they keep thinking about how to beg. With this kind of giving, we have turned them into real losers.

Under the bodhisattva’s view, giving with material goods is only temporary, necessary at the beginning, and should not be prolonged. The main thing that wants to help others in the long run, for those who are ambitious, we are ready to help them develop their abilities; that is the Dharma. In this spirit, the Dharma giving should not be understood in the narrow sense of teaching certain teachings, while the lives of the listeners remain the same. If speaking the Dharma does not make people happy or beneficial, we have broken the law; because the Buddha Dharma has only one liberator. Practitioners preach the Dharma to help people build a prosperous material life and develop a holy and sublime spiritual life. Thus, the issue of giving should be weighed against efficiency, rather than blind action. Since then, almsgiving must bring good effects in the present for this generation, but also affect the next generations. That is the ideal model of the bodhisattva giving alms.

In terms of long-term benefits, it is inevitable that education should be considered. As for me, today I have accomplished a number of Buddhist works, thanks to the venerable ancestors who trained me, built me ​​to develop knowledge, from Nam Viet Buddhist School to studying abroad. In addition, I am also fortunate to receive money and help from people with immeasurable hearts. Thanks to that, my immeasurable mind also developed. Therefore, I thought to myself that I must strive to study for success, cultivate for virtue and propagate the Dharma, in order to repay the kindness of my ancestors and alms-giving.

The bodhisattva performs the dhamma, or almsgiving, to save sentient beings in order to lead them to the door of liberation. And this liberation is multifaceted, not one-sided. Cultivating a practice of giving, the yogi discovers that it correlates with the remaining five dharmas; So the problem of giving alms of yogis is influenced by the practice of precepts. Indeed, the same thing, but two people doing it, lead to different results. For example, we give things, but people do not receive; while Mr. B gives, they receive. This difference makes us discover that our inner virtue is still low. From that perspective, if you want to practice giving, you have to go back to training your own virtue. At that time, keeping precepts was the main thing, giving was secondary.

The Buddha said that he had spent countless lifetimes practicing thi la. Thanks to that, his virtue was full, showing thirty-two good signs, eighty beauty; so anyone who sees him will have sympathy. The Buddha did not give people anything, they already have respect and gratitude. Therefore, with dignified morality, the practice of almsgiving automatically becomes easy.

On the way to practice precepts, in the early stages, the ancients taught: “The people make their own money for the snow.” That is, we take care of sweeping the snow in front of the house, which means we practice our own virtue. In my own spiritual experience, on this basis, it is necessary to clearly recognize our own position in relation to the masses. Thanks to that, we will be less hot and talk less, because seeing our condition is not good, we want to do it. Teacher of the world, it’s really absurd. Cultivating virtue, we have to listen more than talk, observe more than do, so that we can find a reason to live, learn more from people. is our best teacher.

In addition to the practice of precepts, the practitioner practices the practice of patience, or the perfection of compassion. This Dharma is also centered on our three karmas and must also be guided by wisdom. Patience is not gritting the teeth of the weak, because suffering is the cause of later afflictions.

The Buddha taught: 'Determining the mind of the land, without any excuses'.  Indeed, concentration is an important factor in all areas of life activity.  In the face of difficult and dangerous things, if our mind is shaken by external circumstances, our mind is not stable and calm, which will lead to wrong decisions and work failures.

The Buddha taught: “Stealing the mind in the first place, without any objections.” Indeed, concentration is an important factor in all areas of life’s activities. Faced with all difficulties and dangers, if our mind is affected, fluctuating because of the external environment, the mind is not stable and calm, which will lead to wrong decisions and work failures.

The Bodhisattva of forbearance not only does not get angry, but also generates great compassion for the wicked. Bodhisattvas see clearly just because they have many desires, need rights, need fame, but they can’t. While the Bodhisattva doesn’t need anything, but still has enough; so they get angry, say bad things, do evil, and go to hell. Bodhisattvas, through being slandered, promote themselves and achieve tolerance of sentient beings….

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