Settle down in the Dojo and read Buddha from the heart.

Tonight, the topic we are going to talk about is "living in the Dojo and chanting Buddha". Dojo is divided into two parts, namely Dojo and Dojo.

What is the Dojo? As the name implies, the place of monasticism is called Dojo. There are three kinds of Dojo, which can be divided into three generations: secular Dojo, late Dojo and late Dojo.

The first secular Dojo can be divided into three types: small, medium and large.

1. Small Dojo: As far as monks are concerned, when some people step into the Buddhist chanting hall, Mahayana Hall, Zen Hall and Wuguantang, they can cultivate their minds. This kind of person takes the temple as the Dojo.

Second, the Dojo: take the temple as the Dojo. Living in a temple, knowing how to work hard, leaving the temple is like returning to earth, getting carried away, and even forgetting the identity of a monk. This kind of person takes the temple as the Dojo.

Third, the Dojo: Taking the mother-in-law's world as the Dojo and all sentient beings as its own object, you can practice Buddhism everywhere, spread Buddhism and benefit your life.

The second back Dojo. All sentient beings who deeply study Buddhism hope to go to the Elysium, and take the Elysium as the Dojo of practice. Once it is completed, it will become a Buddha's fruit.

The third and later Dojo. After going to Elysium, I obtained evidence for three times, and I am willing to return to the mother world to help all beings. Therefore, later generations took the tenth as the Dojo. Now, I will focus on the temple Dojo.

As we all know, monasteries are places where monks and nuns strive to do Taoism. When the Buddha was alive, monks lived by springs, under trees and traveled around the world. Wherever they go, they are Dojo, and they can study hard. After Buddhism was introduced into China, many temples of different forms, large and small, gradually formed. The source of monks' diet, clothing, bedding and medicine was completely different from that of India at that time.

At that time, Indian monks made a living by begging for bowls, while monks in China always had to cook their own meals, which formed monasteries and jungles with China characteristics. So, how should we manage the temple? How can we give full play to the functions of temples? The situation in the past dynasties is different. Now the Dojo style of each temple is not ideal, and even some temples have not played the role of Dojo at all.

Looking around the major temples in the metropolis, the land price is very expensive, and most of them are beautifully built. Regrettably, individual monasteries not only failed to play the role of Buddhist Dojo, but also violated the rules and regulations and even violated the national criminal law. How can we tolerate such a thing? We will never sit idly by. Over time, temples will be monitored, controlled and even confiscated by outsiders. Only by maintaining the Buddhist style can the temple continue. If temples are neither fish nor fowl, and are no different from other sectors of society, then the world will think that temples are dispensable because you have not made special contributions to society and the country.

In my opinion, Buddhism and monasteries must have their own style if they want to stand firm and develop continuously in the era of reform and opening up and rapid development of science and technology, otherwise it will be difficult to survive. Only by surviving can we talk about development.

If you can't be a family, a master, or a Buddhist cause according to your own wishes, it will be more difficult for the public to practice hard and prove the results. Since you are all people in the temple, when people get along together, there must be rules and regulations to get along with each other. The novice monk has ten precepts, and the monk has 250 precepts. As for the rules formulated by the founders, there are many items, but as far as its principles are concerned, there are six:

First, the body and life together. You live in a temple, accommodation and other conditions are the same. When you encounter any diseases, difficulties and troubles, you must take care of each other and understand each other, so that you can feel the warmth of being a monk. If the old, the weak, the sick and the disabled have no one to take care of them and no one to help them, it is bound to be difficult to work hard. Sakyamuni Buddha personally visited the sick monk, delivered medicine, and earnestly taught his disciples: "Eight Futian Middle School, seeing a doctor Futian, the first Futian."

Second, mouth and mouth. If someone is chanting and trying to do Tao, we should encourage, admire, obey and learn. If someone breaks the precepts, rules or even creates bad karma, we should remonstrate in good faith and make him repent.

Third, meaning and joy are the same. The purpose of living in a temple is to practice Buddhism wholeheartedly and avoid life and death. Therefore, we should respect each other, be equal in personality and be equal in sangha. The arrangement of deacons' positions in the jungle is divided according to the needs of the work, not who respects who is humble and who is high and who is low.

Fourth, abstinence and fellow initiates. Only by observing the precepts and not breaking the rules can the public live in peace of mind and body, and take this as a criterion.

Fifth, see sharing the same solution. You must have the same understanding of the practice of getting rid of pain and happiness. For example, if you practice the Pure Land Method, you won't allow anyone to talk about reciting the Buddha Method. There are different mainstream schools in the jungle. As for the personal practice of other methods, there is nothing wrong with it, but we must never oppose the permanent clan style.

Sixth, interests and equality. Live in the Dojo, go to the temple, go to church, divide the money, become attached to the goods, etc. , should be equal, named Li He.

Monks can manage and consolidate according to the above six rules, and naturally they will be clean and harmonious.

Secondly, how can I settle down personally? Divided into three points: settle down, feel at ease, feel at ease.

First, settle down. Ancient ancestors told us to "live with fate and live happily." Living with fate is very important. The accompanying fate is not casual. A lot of things you don't want to do, or you don't do well, or you don't care. Let's just say fate Actually, it's casual Accompanying fate means doing everything that should be done with fate. Fate includes three aspects, namely: geography, popularity and legal fate.

(1) Geography: For example, when you go to a certain Dojo and enter the temple gate, your heart will naturally be filled with infinite joy, and you will feel that your whole body and mind have been captured, and you are eager to live in this Dojo, which shows that you have a deep karma with this Dojo.

(2) Popularity: When you go out to hang a bill or ask for a bill, sometimes others may ignore you, ignore you, or even drive you out of the temple. This shows that you lack popularity in this temple, and you can't live in it if you want. Dojo deacons don't sort out your bills.

(3) Fate: I have a good geographical location and popularity, but my practice is different from the Dojo where I live. For example, if you practice tantra by yourself, you won't be able to go to Xianzong Dojo. Meditators, when they arrive at the Buddhist Dojo, find that Buddhism is different and cannot practice with peace of mind.

In the future, whenever and wherever we go to hang up a bill, ask for a bill or attend a study, we must first know what kind of Buddhist practice is in the center of the temple we are going to, and what I am going to attend. Otherwise, we will never participate in the study of Buddhism without a goal. Three sides are enough, and we can live in peace. This is called fate.

Because I live in a temple, I feel very comfortable in all aspects, so I should study hard and practice hard.

Second, peace of mind. The difference between sentient beings and unintentional lies in the difference between intentional and unintentional. So, what is the heart? The Diamond Sutra says, "You can't have a heart in the past life, a heart in this life, and a heart in the afterlife." How will you feel at ease?

Don't regret the past, don't look forward to the future, and pay attention to learning now. If you have been attached to the temple where you used to live, your life is so prosperous and the environment is so beautiful, but the conditions of the Dojo where you live now are so poor and unsatisfactory, you will not be able to adapt to the new environment and practice with peace of mind.

Don't look forward to the future. You must all have infinite expectations for the future. The future world is beautiful and comfortable, so how should we work hard now? I think the key is to pay attention to reality and study hard. You don't have to shout slogans all day. You can't have unrealistic ideas and fantasies. Don't look forward to the future, it's not that you don't want everyone to make a wish, and you don't want ideals. Ideals and wishes are of course necessary, and extravagant hopes are illegal, unreasonable and impossible delusions.

Third, Daoan. Personal practice should take the Eight Righteousness as the direction of efforts, and greed, ignorance and three poisons as the treatment goals. In short, it is "diligent practice and wisdom to stop greed and ignorance." If this continues, our hearts will live in peace with the Tao. Living anywhere and in any Dojo should be Buddhism, not food, clothing, housing and enjoyment. The Analects of Confucius said: "A gentleman cares about Tao but not poverty." Therefore, as a monk, you should have a strong belief in Buddhism.

Dojo is a treasure house for Buddhists to achieve dharma, body and wisdom, and most of the ancient ancestors studied in the temple Dojo.

The purpose of living in the Dojo is not to enjoy a happy life. Master Hongyi said in "Ten Explanations of Buddhism": "People who study Buddhism should not cling to the secular world for the sake of greed, but they are by no means indifferent and world-weary. Because people who study Buddhism must be bodhi-minded, take pleasure in the sufferings of ordinary people, and hold the great wish of saving the world with enthusiasm. Not only negative, but also positive. Although I live in the mountains, I don't want to enjoy the blessings of the mountains, but I study hard to avoid wisdom and prepare for my future salvation. Now, let's talk about chanting Buddha. Empathy refers to bodhicitta, that is, seeking Buddhism and Taoism on the top and seeking the hearts of all beings on the bottom. The purpose of mind-building is nothing more than to save all beings from suffering and go to the Buddha country.

If you don't care, you just hear that Elysium is so happy that you can't enjoy it. If you make a vow to die for enjoyment, happiness and pleasure, it cannot be a condition for going to the pure land. Hua Yan Jing said: "It is a famous magic industry to forget bodhicitta and practice Buddhism. If you forget and lose your heart, it will become a magic industry. What's more, you haven't initiated bodhicitta. If you are chanting Buddha, you must first have a firm determination, and you must never delay, perfunctory or waste time. If you are isolated from the outside world blindly, you can't take care of your heart. Where can there be a clean and peaceful place in a woman's world? The ancients said, "If you can fix it, fix it. If you want, there is no time. Tell us to let go of all the outer edges to be effective.

Master Yin Guang once said: "Pure Land Buddhism has three layers of everything (upper, middle and lower), which can gain all advantages and disadvantages. On the one hand, avalokitesvara has reached Manjusri Bodhisattva Pu Xian, which can't be surpassed (this method can't be surpassed), and on the other hand, it is the ten evils of five evils, which can also be anticipated. If you don't open this method, all beings in the last days will want to live and die, and there is no hope. 」

"However, this practice is so vast, and its practice is extremely simple. Therefore, unless you have pure land and good roots, it is hard to believe. Ordinary people not only don't believe, but also doubt. Not only do you not believe, but you also doubt. Only Mahayana Deep Bodhisattva (more than seven places) can be completely convinced. You can feel confident in this method. Although it is bound to ordinary people, its nature has exceeded twice. If you hold the Buddha's name with faith and throw yourself into the sea with a normal heart, you can sneak into the Buddha's wisdom and coincide with the Tao. 」

What criteria should be used to test the depth of Buddhist chanting? No matter whether the belief is true or not, as long as it is in the realm of sorrow and joy, it is visible. A devout Buddhist, although talking to you, is still chanting in his heart. Even when the first place is infinite happiness, he never forgets to read Buddha. When you are upset, the eight winds can't shake the confidence of chanting Buddha, so you can really recite Buddha!

In real life, a living person is sober-headed, calm-headed, and deeply aware of the significance and role of chanting Buddha, but he can't seriously recite a Buddha's name. At the end of his life, when all kinds of evil realms exist, all kinds of obstacles come, and the scene of three evils and terror appears, he can't keep his mindfulness. Besides, he is delirious, and he can't let go of many outer edges. How can he mention the Buddha's name? Therefore, we are not sure about chanting Buddha wholeheartedly now, and our hope is even smaller when we are dying. Now please start chanting Buddha!