In this life, we encounter emotions such as joy, anger, sorrow, and happiness, and our ordinary mind cannot control the causes of them, so we will have a lot of troubles and sufferings. Through the understanding and study of the Dharma, we can understand the ins and outs of the mind more clearly. Because we know the ins and outs of our mind, we are more able to observe our body, mouth, and mind all the time, and this is what Buddhism says about looking inside ourselves. Good thoughts that have arisen in the past are the source of happiness, and now we must continue to strive to do good. Evil thoughts from the past are the source of suffering, and of course they must be cut off and sincerely repented from the heart. When we look at it in this way, we will realize that all suffering is due to harming sentient beings.

There are two kinds of killing in the ten evils, one is to kill oneself and the other is to kill other beings. If there is no life, how can it be killed? Most people think that suicide only ends their own life and does not harm other lives; But Tantra explains the human body as a universe, and in a person's body there are the same number of beings as the universe, and when one day our karma is completely purified, we are the Buddha, and the physical body is the so-called mandala, and the beings in it are all the Buddhas and bodhisattvas in the mandala. If we are Buddha-figures, then other sentient beings are our dependents, our brave fathers and mothers. Therefore, if a person commits suicide, he is harming countless sentient beings. It's a bit like when we destroy a planet that we think we own, and all the beings in it are killed along with it.

The other is to kill other lives. Just as the pain when someone hurts us with a knife or an instrument to leave our lives from the body, every life suffers the same pain when it encounters such a situation. It's the same with stealing. We are bitter and reluctant to have our possessions taken away from us, but when someone else's possessions are taken away from us, we don't think it's wrong. The same is true of sexual immorality.

The karma of the ten negative karmas is also closely related to sentient beings. If a person is not skillful enough to speak, although he thinks that he is out of good thoughts and speaks the truth, the result often becomes harm to others, that is, we often say that "the speaker has no intention, but the listener has a heart". Many people just accidentally say a word, or a casual joke, causing a lifetime of suffering to others, and even ruining the lives of others or themselves.

Sowing discord is also a powerful weapon for harming sentient beings. The Tibetan language says, "A good language doesn't go out, but a bad language travels thousands of miles." "Especially now in the era of high technology, it is possible for language to spread not only thousands of miles, but also thousands of miles and hundreds of millions of miles. You must know that although language does not carry a knife, it can cut the hearts of others with a thousand knives. Hurting people and sowing discord is a bad habit that modern human beings very much need to correct. There is a fable in Tibet that "a dog becomes a wolf with six ears", and there is also an idiom in Chinese that "three people become a tiger". When someone wants to hurt the other person and stir up trouble, the situation will become more and more serious. Because if one person tells a lie, no one will believe it, and if he speaks it twice, others will doubt it, and if three people say it at the same time, the fourth person will definitely believe it. Therefore, Buddhists should be careful not to cause harm to others by spreading lies to each other.

Gossip is also something to be avoided. Ordinary slang refers to speaking secular language that has nothing to do with the Dharma in a place where the Dharma is practiced, which will not only delay the other person's time for practice, but also distract one's mind from focusing on the practice.

From what has been said above, we can see that most of the karma is developed outwards and created by other beings. If you don't observe your own body, mouth and mind, you won't be able to find that many great ideas "for the benefit of others" are actually based on the position of "caring for yourself", and instructing others to do good things that they think are beneficial. As a result, under this kind of self-deception and "good for others", it often causes a lot of harm. When such habits accumulate over a long period of time and become habits, they will dominate our entire mind, and the negative karma will continue, and it will continue to reincarnate forever.

When you have good thoughts, the words of the ten negative karma and the sinful karma of the body parts can be changed by repentance. Among the ten negative karma that belong to the mind, greed, hatred, and wrong views, the negative effects caused by negating karma due to wrong views, doing evil paths, having no righteous thoughts in the mind, and cutting off the roots of all good things are the most significant. A lot of the good karma that we have accumulated will be destroyed by the negative karma dominated by the mind, so we should be very careful to observe and correct our thoughts, so as not to pollute our minds with wrong views.

Negative karma comes from harming sentient beings, so purifying karma and making oneself a Buddha also depends on benefiting sentient beings. Based on such a great wisdom thought, the Buddha practiced the three great monks and found that "it turns out that helping others, benefiting others, and paying for others is what you achieve in the end; Only thinking about oneself and hoping that sentient beings will serve oneself, in the end, they will still be ordinary people in samsara, and they will only fall and suffer and will not be able to achieve anything. By understanding and practicing this truth, the Buddha relied on bodhichitta and great wisdom to attain the attainment of Buddhahood. Sentient beings, on the other hand, live in a selfish way, and are therefore always in samsara.

In good times, we think that we are very capable and wise, but the attainment of both the Dharma and the Dharma in the world requires sentient beings as objects. As far as the worldly Dharma is concerned, the success of everything is the result of the efforts of many people, and finally represented by a more fortunate person, who puts glory on him and sees it as his own success. A person who starts working on his own, slowly, hires employees and lets others serve him, and thus becomes a boss. If we want to be truly successful, we have to rely on others, trust others, and learn from the Buddha's spirit to give to others and to all sentient beings. Therefore, when you become famous, you must remind yourself: it is not your own ability alone, and individuals are not capable of creating all this, and it is only by condensing the strength of everyone that you have today's achievements.

As far as the Dharma of rebirth is concerned, a Buddha gives his abilities to sentient beings, and finally realizes the state of a Buddha himself. Therefore, we must learn to be grateful and dedicated, and work hard for the benefit of ourselves and all sentient beings as Buddhas.

The belief that there is a difference between good times and bad times in the appearance of the worldly Dharma actually comes from our hearts and delusions. We habitually keep our minds on our own preferences and reject everything that is contrary to our self-interest, so that we consciously divide good and bad. If we want to turn the adversity we have defined, there is no need to look outward at all, and the way to break the obstacle is to take care of our own hearts, and gradually practice to live without a place for the mind to live, and over time, there will be no so-called difficulties. This is the absence of obstacles, the absence of obstacles, and the absence of fear.