Open your mouth to learn Buddhism, and close your mouth to learn the precepts.

Xie Baoshu knows that it is much more difficult to keep your mouth shut than to open your mouth.

Moral conduct, known in Buddhism as "precepts". Many people interpret the "vows" one-sidedly as negative precepts, believing that if you have the vows, you will not be free, you cannot do this or that.

Judging from the original meaning of "precept", it is to actively cultivate good behavior habits and cultivate good moral character and quality.

As long as a person has a good moral character, he will not do things that harm others and benefit himself, or even harm nature and reason, others and himself. A person who is moral and disciplined will not do anything that will cause harm to others and will condemn oneself with a conscience.

For example, out of respect for life, we should not kill. Anything that has life cherishes life and is greedy for life and afraid of death, and we don't like to be hurt or killed, so why should we be violent and kill other sentient beings? It is precisely because we don't want to be hurt or killed that we shouldn't hurt or kill other sentient beings. This is the most basic respect for life.

In short, when a person wants to improve himself and improve himself, he must first have virtue. If you have moral character and precepts, you will not act in words and deeds that harm others or society, and you will not become a slave to sexual troubles. By taking vows and cultivating moral character, we can get rid of the afflictions of transgression.

Meditation in the wisdom of precepts

It must be that the heart is in a state of peace, tranquility, and single-mindedness. The method of cultivating concentration is called "stopping", which means stopping troubles and devoting oneself to inner peace[1].

The Buddha taught many methods of meditation, which are summarized in the Pure Path into 40 types of karma. Business Office (kamma?? ntilde; hàna), i.e. where the mind works. All 40 types of karmic conditions have a common characteristic, which is to achieve inner peace by focusing the mind on a single goal.

Why is peace of mind achieved by focusing the mind on a single goal?

For example, if a person does not have a job, he may be idle and even cause trouble. If you help him find a job and let him settle down to work, as long as he has a job to do, he will not be idle and unprofessional. The same is true of our mind, if it does not have a good guiding direction, it will follow its own preferences, chasing pleasures and floating. Focus on a specific goal, and it will be able to calm down. This is the principle of cultivating concentration. Buddhism is engaged in the work of the mind, teaching us how to guide the mind, to make good use of it, to let it develop in a good direction, in a good direction.

In the scriptures, the concentration cultivated to a certain height is usually called "meditation". Meditation, when the mind is in a state of high concentration. If a person attains the state of meditation, his mind can continue to be in a state of extreme joy, happiness, tranquility and special for a long time.

Buddhism divides meditation into eight levels, including the four color realms of meditation and the four colorless meditations: the first meditation, the second meditation, the third meditation, the fourth meditation, the boundless concentration of emptiness, the boundless concentration of cognition, the concentration of non-possession and the concentration of non-thinking and non-thinking. These states are more special the higher you go. In advanced meditation, even joy and happiness disappear, and the mind is only in a state of extreme tranquility, subtlety, and speciality.

In addition, there is another type of concentration of the mind that is focused but at a relatively low level, called "near-line concentration," which means concentration that is close to dhyana.

In Theravada Buddhist countries such as Burma, Thailand, and Sri Lanka, these methods of cultivating concentration are still widely taught and practiced today. Meditators, including many lay people, were able to experience different levels of meditation in accordance with the teachings of the bhikkus, proving for themselves the feasibility and practicality of the Buddha's teachings.

When a meditator enters meditation, his mind does not have any disturbing emotions, not even distracting thoughts. In the meantime, the disturbing sexual afflictions are completely subdued by a strong concentration.

If you want to get rid of latent afflictions and root out your inner afflictions, you should cultivate wisdom and wisdom. Only through wisdom can we uproot our troubles.

The wisdom mentioned here does not mean that the brain is fast, the ability to understand is strong, and the memory is good, nor does it mean that you can defeat your opponent in the shopping mall, officialdom, battlefield, or examination room. These abilities can only be called talent or intelligence, not wisdom as Buddhism says. Wisdom in Buddhism is the wisdom that can understand the truth of life and the essence of the world.

The method of cultivating concentration is called "cultivation", and the method of cultivating wisdom is called "meditation", that is, the meaning of truthfully contemplating the Dharma of names and colors, and contemplating the impermanence, suffering, and selflessness of the world. Therefore, the method of cultivating concentration and wisdom is collectively called "meditation."

Wisdom in the wisdom of the precepts

We need to look at the Dharma through wisdom, and understand that the Dharma is nothing more than the eyes, ears, nose, tongue, body, and mind. The eyes, ears, nose, tongue, and body are called the five senses, which make up the body of the body. There are six kinds of consciousness, namely, the six senses: eye, ear, nose, tongue, body, and consciousness. These six senses recognize six kinds of objects: colors, sounds, smells, tastes, touches, and phenomena. We live in this world because of the interaction between our body and mind and these six objects[1].

When we see beautiful things, hear pleasant sounds, eat delicious food, etc., it is easy to become greedy and want to pursue these things. When the heart comes into contact with an object it doesn't like, the heart will repel and resist, and it is easy to get angry. If you don't understand the essence of things, you are called stupid. Greed and anger are all unkindness, that is, troubles.

In this way, we should look at how the names and colors are constituted, how do they work, under what circumstances do good intentions arise and when do they generate unkindness, how do we cultivate good intentions, how do we avoid bad intentions?

After understanding the law of fame and sex, it is necessary to further investigate the cause of fame and lust and the cause of life. There must be a cause for an effect, and life as a result must also have a cause. Why is there life? Because there are afflictions, there is greed, there is pursuit, there is desire for this thing, there is desire for that thing, and then we take action, and we create good karma or bad karma. When these good or bad karmas come to maturity, they produce corresponding consequences. Life, and the different circumstances in it, are the result of these actions. Once we have life, we cling to it, and when our body and mind come into contact with different external environments, we will have new afflictions. As a result, afflictions, karma, and karma become cause and effect of each other, forming a vicious circle. Without committing to breaking this chain and stopping this cycle, the suffering of samsara will be endless.

After understanding the causes of well-known colors and famous colors, we must also observe that they are impermanent, suffering, and selfless. All phenomena in the world, including the mind and body, are not eternal, and everything is born and dies in an instant, which is called "impermanence". All things are persecuted by birth and death, so it is "suffering." Because of impermanence and suffering, there is simply no so-called "self", "soul", "entity", or "essence" in it, which is called "selflessness".

In this way, through the wisdom of impermanence, suffering, and selflessness, we can observe all the worlds, including our own body and mind, the body and mind of others, whether past, present, or future, everything is impermanent, suffering, and selfless. By contemplating the intellect so thoroughly, when his contemplation matures, he can get rid of his afflictions and be liberated from all suffering.

Wisdom is closely related to the Four Noble Truths. In the scriptures, the truthful knowledge of the Four Noble Truths is called wisdom, and the object of wisdom knowledge is the Four Noble Truths.

Through wisdom, we have learned that the well-known color method belongs to the Noble Truth of Suffering, and that the cause of the well-known color method is the Noble Truth. The wisdom of contemplating the Dharma of Names and Colors and the causes of impermanence, suffering, and selflessness is called Wisdom Contemplation. In other words, the object of contemplation is the noble truth of suffering and the noble truth of concentration. When a meditator's contemplative wisdom matures, he or she gives rise to wisdom that transcends the world. The Tao wisdom completely cuts off the corresponding afflictions and realizes nirvana. Nirvana is the Noble Truth of Extinction, the goal of the Path. The wisdom of the path to nirvana is the noble truth of the path. In addition, from the point of view that the Noble Truth of the Path is the path that leads to the extinction of suffering, the process of cultivating the wisdom of precepts can also be called the Noble Truth of the Path.

When a meditator has completely cut off all afflictions, he is called a "leaker" – a person who has been cut off from all afflictions. It can also be called "Allahan" - a saint worthy of respect, respect, and offerings.

Afflictions, i.e., confusion, are the negative karma that human beings create and suffer from all kinds of suffering. The source of this suffering is caused by the six root afflictions. These six types of afflictions are greed, anger, ignorance, slowness, suspicion, and unrighteousness. Greed is greed for the five desires, anger is anger and intolerance, ignorance is ignorance, slowness is arrogance and arrogance, suspicion is suspicion and suspicion, and uncorrect views are uncorrect opinions, including personal views, side views, evil views, seeing and taking opinions, and abstaining from prohibitions. Greed, hatred, ignorance, slowness, suspicion, and the addition of the five unrighteous views become the ten fundamental afflictions, also known as the ten confusions, or the ten envoys.

The basic meaning of annoyance

Paraphrase of Sanskrit Klesa. According to the seventh volume of the Treatise on Great Wisdom, it is explained: "Those who are troubled are able to cause trouble in their hearts, and they are called troubles." The first volume of Tang Voyeur's "Discourse on Cheng Wei Zhi" explains: "Annoyance is disturbing righteousness, annoyance is disordering righteousness, disturbing sentient beings (sentient beings), hence the name affliction." There are many categories and explanations of "afflictions" in the scriptures, such as root afflictions, casual afflictions, separate afflictions, and innate afflictions. The main afflictions are greed, hatred, and ignorance. Liang Baozhi's "Mahayana Praise" of the Southern Dynasty believes: "But without all desires, troubles will naturally disappear." Later, it is used to refer to sorrow and depression, and the mind is restless. For example, "Jingben Popular, Zhicheng Zhang Director": "I am alone, many houses, but I marry a white-bearded old man, so I don't have troubles!" and Wen Yiduo's "Red Candle: The Lesson of Time": "Yesterday's troubles are gone, and today's ones haven't come yet!"

Buddha Gate Cloud: Troubles are light, wisdom is long. The appearance of breaking separation and attachment is: the troubles are light, and the wisdom is long. The most obvious thing is that listening to the scriptures has understanding, and reading the scriptures can lead to righteousness. The purpose of a deep, long-term meditation is to stop the afflictions, and when the afflictions are gone, the pure mind will appear, and the fundamental wisdom will appear. If you can stop your troubles, you will be able to stop your troubles, and you will be able to turn your troubles into Bodhi. Praise is worse than slander hurting people, slander will make life trouble, and praise will also make life trouble. As soon as everyone praised him, he didn't know that the sky was high and the earth was thick, so he felt that he was very great, and Gong Gao and I were all born slowly, and his Taoism could not move forward, only backwards. There are 84,000 methods, each of which is to cultivate one's mind without confusion, and kung fu is to subdue troubles, cut off troubles, and open up wisdom. To learn Buddhism, we must start by "letting go". First let go of the troubles of seeing and thinking, then let go of the worries of dust and sand, and finally let go of the fundamental ignorance. When we are in the realm, we have only one thought of attachment, then it is called delusion, then it is called ignorance. If ignorance continues to develop downward, then it becomes a disturbing mind, and then it has to create karma and receive retribution. The mind becomes more and more troubled day by day, that is, the karma increases, and the mind becomes purer day by day, which is the phenomenon of the elimination of karma. The Pure Land is easy to achieve because it is "reborn with karma" and does not need to be discerned and troubled, and only this method of the 84,000 methods is to bring karma to rebirth. The disturbing obstacles are the seven emotions and five desires, the right and wrong of people, greed, hatred, ignorance and slowness. Confusion is usually divided into two categories: confusion and confusion. Seeing confusion includes bodily viewing, side viewing, seeing and seeing, abstaining from seeing, and evil view. Confusion includes greed, anger, foolishness, arrogance, and suspicion of the Holy Religion. Skepticism is a suspicion of the theoretical methods taught by Buddhism, and skepticism is a great obstacle, and it is one of the fundamental afflictions of greed, hatred, ignorance, and slow doubt.

There are many reasons for troubles, it may be because you don't do a good job in one thing you want to do, so you are troubled; it may also be that you encounter emotional setbacks, which lead to a mess of your brain, and natural troubles will come; it may also be family reasons, your family is a little nagging, talking about things, some of them are more ugly, and you can't talk back, you don't know how to do and you are troubled, and there are many reasons.

Troubles can make people feel upset and affect their productivity, so try to solve them.

Trouble is because there are some things that cannot be solved, and you are worried that something bad will happen, and you will be upset and troubled. Sometimes I am troubled when I need help from others because of things that I can't solve alone, and I am also troubled when I encounter things that don't go my way. Therefore, only by calming down and understanding the cause and truth of the matter can we not have so many troubles in our hearts. As long as it is not something that needs to be solved all at once, just wait and talk about it, and the matter may be solved, and the troubles will be gone.

Optimistic, cheerful, positive, enterprising, calm, calm, tolerant, etc., which is equivalent to high emotional intelligence and good character. If we often feel restless, depressed, suspicious, emotionally out of control, chaotic in our actions, or selfish, vain, suffering from gains and losses, intrigue, cynicism, cynicism, etc., we will not be psychologically healthy, that is, negative emotions and bad attitudes are psychological diseases.

The Buddhist concept of afflictions

Trouble, in the ordinary people's concept, usually refers to inner boredom or anxiety. However, in Buddhism, the scope is much larger, and it includes not only irritability, suffering, and anxiety, but also greed, attachment, selfishness, arrogance, vanity, jealousy, miserliness, wrong opinions, doubt, suspicion, anger, anger, hatred, cruelty, disgust, ignorance, indifference, distraction, and so on. In layman's terms, it is negative emotions and bad psychological states.

According to the Buddha, there are two types of worlds: one is one's own body and mind, and the other is the external environment. What is one's own body and mind? It refers to the eyes, ears, nose, tongue, body, and mind. What the eye looks at is color, light, etc. The ears hear sounds, the nose smells smells, the tongue tastes, and the body touches the senses of touch, such as soft, hard, slippery, coarse, light, heavy, cold, warm, painful, itchy, etc. Mind is thinking about a variety of phenomena.

The most fundamental goal of studying Buddhism is to get rid of these. If one method cannot get rid of afflictions, then it is not the Buddha's teachings! The Buddha did not tell you to seek immortality, nor did he tell you to seek ascension to heaven and become immortals, nor did he tell you to seek wealth, fame, profit, officials, children, objects, education, blessings, and peace...... It's not that, it's not Buddhism!

The Buddha taught us to truly understand our own body and mind and get rid of our own troubles, and this is Buddhism! If we just want to seek this and that, then why should we bother to become a monk and why should we go to the trouble of practicing? True Buddhism does not ask everyone to ask for something, but asking for something is itself a kind of trouble. The Buddha taught us to get rid of our afflictions, including the desire to get rid of them.

Some people may say, "Why should I study Buddhism? Why should I practice? You Buddhism says that life is suffering, birth, old age, sickness, and death, but I feel very happy." I'm still young, so I don't need to think of myself as old, I'm still healthy, there's no need to pretend to be sick, and death is still far away for me, so I don't think there's any need to study Buddhism. Even if I want to learn, I will wait until I am old. ”

Yes, it is true that the suffering of birth, old age, sickness and death is not very profound for some people. However, birth, old age, sickness and death are phenomena of real life, and they are only the effect, not the cause. The Buddha taught us that our practice does not start with the result, but from the cause. If you don't usually burn incense, it's useless to cling to Buddha's feet in a hurry. It's like a person who doesn't pay attention to his physical and mental health, spends all his days drinking, overeating, and living a disordered life, and it is too late to dig a well when he is thirsty. A society that does not promote health care and only knows how to build hospitals and clinics, and a country that does not promote people's customs and morality, and only knows how to set up police and prisons, are all ways to cure the symptoms but not the root cause.

In the same way, life is the reality, suffering is the result, and the cause of suffering is trouble, and trouble is the culprit. The only way to solve the fundamental problems of life and to get rid of all sufferings is to start with troubles. Getting rid of defilements is the goal of Buddhist practice. As long as a person is sick, there is a need for healing. As long as a person has troubles, there is a need to practice.

The starting point of Buddhism is afflictions. If a person is not afflicted, there is no need for him to study Buddhism and there is no need to practice. Buddhism meant nothing to him at all. It's like if I'm healthy, I don't need to see a doctor, I don't need to take medicine. However, it is precisely because people have troubles, all kinds of negative psychology, bad mentality, easy to be nervous, easy to be anxious, easy to cling, easy to calculate, easy to suffer from gains and losses, and their hearts are full of selfishness, vanity, suffering, and so on, these troubles bring us a lot of suffering. If you want to have peace of mind and true happiness, you have to find a way to get rid of these troubles.

If you want to get rid of your troubles, you must first understand your troubles and the causes of them, so that you can prescribe the right medicine. Although there are many kinds of afflictions, they can all be boiled down to three categories: greed, hatred, and ignorance.

What is greed? Greed is the desire to get something, and the heart is attached to the object.

What is hatred? Anger is the dislike of the object, dislike, hate, and disgust. From anger, ferocity, and cruelty, to melancholy and irritability, they all belong to anger.

What is naivety? Naivety is the ignorance, blindness, and ignorance of the mind's goal.

Without the eyes, ears, nose, tongue, body and mind, without the colors, sounds, smells, tastes, touches, and things that are thought, there is no body and mind, no external environment, and no world.

Living in this world is nothing more than the interaction between one's own body and mind and the outside world. When the eyes see something beautiful and beautiful, they will feel pleasant, think that the object is good and beautiful, and then they will like and love it. If this kind of liking is further strengthened, it will lead to the desire to get and have the other person. This kind of psychology is greed.

In the same way, when we hear pleasant music, praise from others, smell fragrance, eat delicious food, touch the smooth skin of the opposite sex, etc., greed can easily arise.

When a person sees something he doesn't like, hears a bad sound, smells a bad smell, eats unpalatable food, or the weather is unbearably hot, he will have feelings of disgust (suffering), thinking that the object is bad or bad, and his heart will reject and disgust him. If this rejection is further strengthened, they will become angry, angry, and even want to deal with it in a rough way, which is anger.

However, whether it is greed or hatred, it contains ignorance. Ignorance is ignorance, ignorance, ignorance of things, body and mind, and the truth of the world. Because there is ignorance, greed and anger will arise.

In short, greed, pursuit, persistence, obsession, as well as evil opinions, arrogance, vanity, etc., all belong to greed. Tantrums, irritability, jealousy, anxiety, hatred, etc., are all hatred, and numbness, stupidity, ignorance, trance, etc., are all naïve. All afflictions can be classified as greed, hatred, and ignorance.

The three afflictions of greed, hatred, and naivety are called the three unwholesome roots in Buddhism, that is, the root of all afflictions.

The so-called troubles are actually based on the relationship between the inner and outer realms. Afflictions do not arise when there is a mind without an external environment, and there is still no disturbing problems when there is an external environment without a mind. It's a couple's relationship: the relationship between the inner and the outer. The three kinds of afflictions of greed, hatred, and ignorance are simply the relationship of this pair:

When the mind is attached to the external environment, likes the object, and wants to have and possess the object, it is called greed.

When the mind does not like the outside world and rejects the object, it is called anger.

Because we don't understand the nature of the external environment, we think that the object is good, that we can be happy, and that we can satisfy ourselves, which is called naivety.

When we understand this relationship: when we see the good, we want to get it, and when we see the bad, we want to reject it...... That's how troubles arise.

Disturbances can be divided into three levels according to the severity of their manifestations:

The first level is called offense. The offense is a person's bad mind that has manifested itself in his behavior. For example, a person is so angry that he wants to kill or kill people, steal other people's property and rob because of greed, fight, swear, deceive, and tell right and wrong, suppress others by unscrupulous means in order to climb up, and indulge in pursuing the opposite sex, playing with feelings, eating, drinking, prostituting and gambling. The disturbing emotions of the mind are already manifested in the actions and words of the body, and they are called offending disturbances. This kind of affliction is the coarsest kind of affliction, which is already burning the body and mind of the person.

The second level is called disturbing afflictions, that is, a person's afflictions only appear in the mind, have not yet been revealed, and have not yet been put into action. This includes greed, attachment, arrogance, conceit, hatred, irritability, distraction, frustration, numbness, etc. For example, you hate a person and hate him to death, but you don't take action or say it, you just hate and hate him in your heart. Or if you feel anxious and restless, but you don't do impulsive things yet. Although it is not expressed in words and behaviors, the heart is already occupied by bad psychology and bad emotions, which is called disturbing trouble.

The third level is called latent afflictions. Latent disturbances are those that are not expressed in actions, words, and hearts. That is to say, there are no afflictions, but that does not mean that there are no afflictions at all, they only exist in a latent state. For example, when everyone is doing a good deed, a good deed, the heart that arises is called kindness. When you have a good heart and do good deeds, you may not feel irritated or have no troubles, but as long as you meet the right conditions, your troubles will come out immediately. For example, if you sit here happily and listen to the Dharma teachings, put your work aside for a while, and have no worries, but when you come back to your desk and see a lot of unfinished papers, you immediately get upset again. During the period of his meditation, he will enjoy the happiness of meditation for as long as he is in meditation, and he will have no distractions at all, let alone troubles. But when he is out of his mind, when he sees beautiful things, hears pleasant sounds, eats delicious food, and so on, he will inevitably develop greed in his heart, which proves that his troubles have not been completely eliminated, but have only been subdued by concentration in the concentration. It's like grass, in the winter, all the grass dies and withers, but as long as the roots are there, in the spring it begins to sprout again. It's like pulling out a weed, only pulling out the grass, but the roots are not pulled out, and there is a chance that it will still grow. As long as the affliction is not uprooted, it exists in a latent state, which is called latent affliction.

Karma plays an important role in our life course, as a force that directly drives the continuation of life, and can even be used in conjunction with the theory of dependent origin and the beginningless and ignorant world. According to the nature of the karma, there are good karma and bad karma, according to whether the retribution is received or not, there are fixed karma and indefinite karma, according to the scope of retribution, there are common karma and other karma, and according to the difference in retribution, there are induction karma and full karma. Among them, good karma and bad karma are made up of different actions, which is relatively easy to understand. The seventh chapter of the "Dharma Rectification Sutra" says: "If you don't do evil by another person, you will suffer and be rewarded, and if you get the results of your own karma, all sentient beings will do the same." ”

Karma does not disappear, and if we want to get the happiness, health, peace, and happiness that we hope for, it is destined to be very difficult in this life, and it is also accompanied by all kinds of unsatisfactory things such as unfilial piety of children, unsatisfactory career, family discord, and tension between colleagues.

The Buddha taught us in the scriptures how to eliminate karma, and if we master this method and practice it with sincerity, we will get twice the result with half the effort. Let's briefly introduce these methods to you:

1. Sincere repentance

The Buddha said: The sin of heaven cannot stop the word "repentance". The Buddha said that the illness of sentient beings is just one kind of illness -- "karmic disease" (no matter what the illness is, it is all due to the retribution of negative karma, and different negative karma evokes different diseases. There is only one kind of medicine for the sickness of all beings, and repentance is medicine. As long as you sincerely repent, you can eliminate all karma, and karma can eliminate diseases, so repentance can cure all diseases.

There are many people who say that he should repent, but he always thinks that he has not done anything bad, he does not know what to repent, he does not know that his thoughts are all sins, eating, drinking, and wearing all create bad karma, and if you want to eliminate the old karma, you must repent, such as in the past life or this life, we hurt other people's emotions, reputation, and status because of jealousy and selfishness, because we steal or occupy public and private property, the Three Jewels, destroy the Dharma, slander the Three Jewels, and even hurt other people's bodies and lives because of selfishness, jealousy, and greed.

There are also the babies and souls that we aborted, and all the lives that we kill and eat for greed and happiness (the most loved thing by all beings is life), and there are countless lives that have no intention of harming, and we should all repent. Because we are selfish, greedy, jealous, and stupid, and have brought pain and harm to others, we must deeply admit our mistakes and sin today, and make amends to them with sincerity, respect, and pleading, dig deep into the root causes, and only then can we change our faces, and we must repent to tears, and finally dedicate our merits to them, so that your sinful karma will be eliminated, your body will be healthy, your career will be successful, and your family will be happy.

A person who does not admit his mistakes and does not repent cannot be saved by Buddhas and Bodhisattvas. All repentance is for the sake of no remorse and for the cleansing of sinful karma. Repentance is not only a kind of courage to cleanse oneself of sinful karma, but also a conscience to recognize sinful karma, a way to remove evil and turn to good, and a power to purify the body and mind. The greatest human beings are those who are willing to recognize their mistakes and sins, and who are able to jump out of their wrong thoughts, words and deeds, and enter the correct path of spiritual practice.

Some people will wonder, I have already done a great evil, is it still useful to repent? I am not afraid that there are sins that cannot be eliminated, so I am afraid that I will not dare to face and repent. We start by acknowledging that we are not a perfect person and that our life is a flawed one. Secondly, we can truly reflect on ourselves, reflect on ourselves, be able to maintain an alert heart in daily life, observe the present moment of every thought, and finally, we can correct our mistakes, say "goodbye" to the gray past, and do not repeat the past.

Repent of what you have done wrong, face your life soberly, and be able to recognize your sinful karma. Be honest with your sinful karma, and have the courage to overcome yourself, even if it is a thousand falls. We can never bow down to our sinful karma, nor can we forget our karma and become arrogant because of impulsiveness. There is no self in the world that cannot be defeated, and there is no sinful karma that cannot be eliminated. Even the five sins of rebellion (killing one's father, killing one's mother, killing an arhat, coming out of the Buddha's body and blood, and breaking one's harmony) can be eliminated with repentance.

Many people don't know how to repent? They have the heart to repent, but they don't know how to do it? In the scriptures, there is the "Jizo Sutra", which removes karma the fastest, the holy name of Amitabha Buddha, the "Liang Huang Bao Confession", "Jizo Confession", "Medicine Master Confession" and other confession books dedicated to the practice of confession, and there are confessions in "The Prayers of the Bodhisattva of Fuxian": "All the bad karma created in the past is born from beginningless greed and hatred, born from the body, speech, and mind, and all sins and obstacles are repented" , and the most famous in Tantra, the Vajrasattva Hundred Words, which removes obstacles, and so on, are all lessons that we do when we repent.

But the most important thing is to repent with the sincere repentance that really comes out of your heart, which is more violent and effective. The form is not important, what matters is the sincere repentant heart.

When repenting, try to confess one thing at a time, and you can't admit mistakes in general. When you think of something you have done wrong, concentrate on repentance. Under what circumstances can it be proved that repentance has really eliminated karma? I feel a lot more comfortable in my heart, which is the effect of repentance, so every repentance should be repented until I feel cool and relaxed in the bottom of my heart.

As the saying goes, it is impossible to see one's face without wiping the dirt from the mirror, and it is impossible to achieve the good wishes you want to achieve in your future life without eliminating karma. To eliminate karma is to give up delusions, separations, and attachments. Overcoming one's own disturbing habits is to eliminate karmic obstacles.

Changing the past and never committing it again is true repentance, breaking off evil and cultivating good, and changing the past and cultivating is true repentance. Developing bodhicitta and selfless dedication to the benefit of the public is true repentance, doing a good deed a day, and doing a good deed for a lifetime is true repentance.

Specific to real life, we must take good care of the three karma. Good at protecting the mouth karma, not ridiculing him, good at protecting the body's karma, not losing discipline, good at protecting the karma, pure and unstained. No matter what grievances or wrongs a student of Buddhism receives, he does not complain about heaven and others. Accept insults and slanders from others with joy, and do not offend or complain. To those who resent, always love, care and help us, and if we accept everything against us, our karma will disappear.

Be humble, humble, help others unconditionally, neither seek fame nor profit, let others bear the good deeds, work hard for themselves, joyfully for all sentient beings, and accept everything joyfully.

Dedicate this body to all sentient beings, dedicate all the merits gathered by reciting the Buddha every day, listening to the scriptures, and practicing the good Dharma to the unjust creditors, the six relatives and dependents, the aborted infant spirits, and all the sentient beings in the Dharma realm, hoping that they can be blessed by the Buddha, eliminate karma, get rid of suffering, and hope that they can all listen to the Dharma and practice, take refuge in the Three Jewels, recite the Buddha with their hearts, and survive in the West. This is the power of turning karma into a wish, not only removing one's own karma, but also saving immeasurable sentient beings. This is what the Buddha said about the bodhisattva "coming again with a wish".

3. Release more

The Buddha said that among all beings who are good, the merit of releasing life comes first. Of all the good deeds in the world, there is nothing more complete and perfect than liberation. It can be done anywhere, at any time.

The personal experiences and feelings of countless people who have released lives tell us a fact: release is life-saving. To release is to pay off debts. To release one's life is to change one's life. Liberation is the redress of grievances. Liberation is the elimination of disasters. Liberation is the treatment of disease. Liberation is life extension. Animal release is one of the simplest and fastest ways to eliminate karma.

As a person who vows to stop evil and do good, don't care about some misunderstandings of some people about the release of life, there is nothing wrong with our compassion to redeem life, individuals bear personal cause and effect, we do our best, always protect our own kind and compassionate heart, "The Theory of Great Wisdom" says that "among all evil karma, killing karma is the heaviest, and among all merits, release is the first", release incredible immeasurable merits, even ghosts and gods are difficult to measure, only Buddhas and Buddhas can know, so we do good deeds, don't ask about the future.

There are the so-called ten negative karmas, which are the negative karma of the three bodies, the negative karma of the four mouths, and the negative karma of the three minds. The three negative karmas of the body: killing and stealing, all of which are the root of the cycle of birth and death; the four negative karmas: lying and talking, the four negative karmas, which are not only the root of the cycle of birth and death, but also the root of all natural and man-made disasters; the three negative karmas: greed, hatred, and ignorance, which are the root causes of immeasurable afflictions and the direct causes of the three evil realms, which are the root causes of physical diseases and the direct causes of floods, fires, and wind disasters, such as greed, anger, and ignorance. There is another great negative karma, which is the "five adversities": killing the father, killing the mother, killing the arhats, breaking the harmony with the monks, and coming out of the blood of the Buddha.

Karma is further divided into good karma, bad karma, and unrecorded karma according to motivation or moral will. Good karma has "leakage of goodness" and "absence of leakage of goodness". Unrecorded karma is neither good nor evil, but it can be divided into two types: "there is no record" and "there is no record". Those who cannot distinguish between good and evil, but do not cover their nature, are called "unremarkable", and those who cannot distinguish between good and evil, but do not cover their true nature, are called "unrequited and unremembered."

The Buddhist interpretation of karma

"The Ten Good Karma Sutras" All sentient beings have different thoughts, and their karma is also different, and all kinds of interests are reincarnated. Dragon King: When you see this meeting and in the sea, there are different kinds of things?

The so-called fixed karma means that the time and severity of the report have been decided, and vice versa. How do we determine whether a certain karma is fixed or unsettled? There are two main points. First of all, according to the judgment of the motive of the act, consider whether the act is intentional. If you have the intention to do it, it is a fixed karma. If you do it unintentionally, if you inadvertently harm other sentient beings, even if you also create karma, it is mostly indefinite karma, and you may or may not receive retribution in the future, and you may receive heavy retribution or light retribution.

Secondly, it is judged according to the treatment situation. If we deal with it with repentance immediately after we have created our karma, even if it is a fixed karma, it may change and become an indefinite karma. Just like after we have done something wrong, if we can sincerely apologize to the other party and make amends, it may reverse the original conflict and resolve the original problem. On the contrary, instead of seeking repentance, or even being complacent about what you have done, you may deepen the hatred of the other person and increase the retribution in the future. Buddhism especially advocates the method of repentance as a way to eliminate karma and negative karma.