I hope someone who is destined to answer for me and add points to my joy. 20

All appearances are vain. In the phase but not in the phase but not in the realm of the realm and not in the realm. The layman is in the obstacles.

According to psychology, the suppression of desire by ordinary people should be called "repression".

Do you know the difference between a practitioner and an ordinary person? That is, all the results of a practitioner are "natural" results.

Ordinary people, even if the bottle is a beautiful appearance of the Dharma, it is still full of troubles. Why, ordinary people don't know how to "let go". The so-called "letting go" means that any "active effort to obtain" is an illusion.

The propaganda of modern Buddhism is certainly problematic. The problem is that the mouth that speaks of this Fa is the mouth of sentient beings. It's like a word of wisdom that comes out of the mouth of a fool becomes a very bad form.

Don't think that the monks are like that, they educate sentient beings, and they use the mouths of sentient beings. Therefore, the listener needs to have a heart. But ordinary people are unintentional.

That is, there is no light in the meat sac. The soul consciousness is obscured, and what enters its ears is the sleepy tidal sound of the multitude. Imagine what would happen if any message of the so-called Dharma came in with the sound of this sleepy tide.

The Dharma then becomes a fashionable and meaningless assumption like the impression of everyday life, a special attribute, title, identity, and possession of the self.

If one wants to escape from the hypothetical, one cannot rely on the hypothetical. However, congenital people do not have a self, and the self only belongs to the acquired. So it is impossible for a person to feel that he is "able" to pursue something called Dharma, and the innate result must be a natural result.

It is not until a person is able to rise to consciousness without relying on his acquired ego that he is ready to come into contact with the Dharma. And ordinary people, if they don't have an ego, they go into a state of complete unconscious or hypnotic hypnosis, which is what the masses really are.

Let it be! But if you don't feel well, you have to go to the doctor! A well-rounded vegetarian diet does not cause malnutrition!

Thinking too much, I don't think it really makes sense for you to do this idea. Isn't it strange that you've seen too much of the ** story? I'm like you sometimes, but to a much lesser extent.

When you wake up, you will find that it doesn't really matter. If it's really uncomfortable, it's best to talk to a family member or a psychologist. And shouldn't you concentrate on your studies right now...

Don't overthink those things.

It means that if you rejoice in merit and make good karma, you will have good luck and love at first sight, just like a pine tree on a rock.

The above may be a little inaccurate.

Good luck will only come to those who are destined, but only by doing more good deeds will there be fate.

The last two sentences are a metaphor for the previous two sentences. That is, only the deep-rooted pine trees can flourish (cover the rocks) and stand proudly in the early morning after thousands of years of winter frost. It means to warn the world to do more good deeds and make good connections.

The Buddha said that letting go means letting go of worries and attachments, of course, if you practice to a certain state and have no worries and attachments, there is no such thing as letting go. Filial piety and benevolence are the foundation of being a human being, and it is also the embodiment of compassion, if a person does not have compassion, the filial piety and kindness he does is not true. If a person has compassion and fully practices it in doing filial piety and doing good deeds, this compassion will gradually expand to bodhichitta (bodhichitta is to treat sentient beings as one's own relatives without discrimination).

All sentient beings have the wisdom and virtue of the Buddha, but they cannot attain it because of delusional attachment. Therefore, after the Buddha realized the truth of the universe under the Bodhi tree, he painstakingly said for 49 years, just to let the obsessed sentient beings find their human nature step by step, so there are many people who want to learn Buddhism but are confused by some advanced philosophies in Buddhism (I have also had it, in fact, there is no contradiction at all in going deep into Buddhism), just like what you are confused about, let go and not let go. A little opinion, I hope it can help you.

Rejoice in your good fortune, be able to learn Buddhism, and learn and communicate with each other in the future. Thanksgiving! Amitabha!

Because the landlord said that he had just come into contact with Buddhism, I would not quote the scriptures. To put it simply, it is not the concept of good and evil that makes you let go, but the difference between you and me. For example, if we know that we need to honor our parents but do not necessarily take good care of the elderly we don't know, we need to let go of our discrimination.

Treat all sentient beings equally. We don't treat him separately because of whether he and we are familiar or not.

To let go is generally to let go of desires and let go of discriminating minds.

I'm not a professional either, so that's my own perception. It's best if it helps, and don't be angry if it's wrong

Neither can we cling to the existence of the Dharma, nor can we cling to the emptiness of everything.

For this reason, it is often said, "You are a bhikshu, you know what I say, and if you are like a raft parable, the Dharma should be abandoned, let alone illegal?" ”

In view of this, Nyolai often says in the righteous scriptures: "You bhikkhus, you should know that the Dharma I preach is like a raft that must be abandoned in the end, let alone illegal. ”

Rafts are indispensable when crossing the river, but when they reach the opposite bank, they are useless. In the same way, the 84,000 methods preached by the Buddha can temporarily help us accumulate resources to clear obstacles and attain liberation, but in the end, we must also stay away from attachment to these methods, not to mention the illegality of foreign paths. Or it can be interpreted as:

In the world, we must abandon the Dharma of choosing cause and effect, let alone clinging to the illegality of emptiness. The Bodhisattva also has a good analogy in the "Treatise on Manifest Sentences": in order to scoop water, it is necessary to prepare a water vessel, but after the water is obtained, the water vessel is useless.

Of course, until we have truly attained liberation, we must not abandon the Dharma of the worldly truths, otherwise we will not be able to realize the ultimate truth. "On Entering the Middle School" cloud: "From the truth of the famous saying to convenience, the truth of the victory is to facilitate life."

Nagarjuna also said, "If you don't follow the world, you can't have the first righteousness." "It's terrible to abandon the raft before you reach shore and fall into the sea halfway!

--Khenpo Sodaji, Revelations on the Diamond Sutra

Do good deeds and filial piety, and get good results. You can also get married. Letting go belongs to renunciating the law of impermanence.

Master Jingkong taught: We talk about the truth of life in the universe, and we can see through it. What does it mean to let go?

There is no delusion, no distinction, and no attachment to the life of the universe in the heart, which is called letting go. I often talk about seeing through and letting go, he also let go of his work, and his life is not ** after two or three months, he wrote to me after two or three months, he said: Master, you told me to let go, I put it all down, what should I do if I have no income and no money to live now?

I didn't tell you to put down your work. If I had given off my job, why would I have to come to Hong Kong to give lectures? If Shakyamuni Buddha had given up his work, why did he have to preach the Dharma for 49 years?

It's not about putting down work, it's not about putting down life. Shakyamuni Buddha still has to go to the dervishes every day, he has to let go, he doesn't go to the dervishes. Letting go is the delusional attachment in the heart, and only by letting go of this can you be pure and at ease.

You have to let go of delusions, let go of worries, let go of worries, let go of worries, let go of selfishness, let go of fame and wealth, let go of the enjoyment of five desires and six dusts, and you can't make a mistake. Listening to the scriptures in this way is to misinterpret the true meaning of the Buddha, and you have misheard even what I said, can you not misunderstand or misinterpret the words of the Buddha? If you can really let go, you will open up wisdom, and when wisdom is opened, you will be able to let go even more.

Amitabha! Hope it helps.

You just haven't let go, don't take the text to take the will, everything is done according to fate, it is perfect, why bother to carry "loyalty, filial piety, benevolence and righteousness".

There are stages of practice. Do not do all evil, practice all good, and purify one's will, which is Buddhism. The first step is not to do evil, the second step is to do good, the third step is to purify the heart, and finally to achieve perfection.

Doing good is the foundation for purifying the heart. Letting go is not letting go of goodness, but letting go of your attachment and letting go of your greed and hatred. Finally, it is necessary to let go of the "let go" itself.

When Teacher Ye Man was meditating, he said, I let it go. Nan Huaijin said, even put it down. And then she made a big improvement.

But lately, I've been thinking about it, and the more I learn, the more difficult it seems to be that the Dharma becomes more difficult to learn, and many people have gone astray. The more I learned, the easier it became, but looking at the way I came, it was too difficult for beginners to come through without falling into the trap. And there are many seemingly contradictory places, and it is too difficult to learn harmony.

I recommend the landlord to read the book of the vowel old man, and it was only after reading his book that I integrated these seemingly contradictory statements and various teachings.

If it comes to prove the four laws. What is four?

1. Everything is impermanent.

Second, it is said that all things are bitter.

3. All the laws have no self.

Fourth, everything is visible and empty. For the mud and silence.

In the eyes of the Bodhisattva, 'all men are my father, all women are my mother, and I am born from them all my life' (Brahmana Sutra), so the practitioner of the bodhisattva path is equal to honoring one's parents.

Do good and let go of evil, practice filial piety and let go of unfilial piety, and slowly rise up until everything is let go. Amitabha!

You are a bit of a bull on the horns of this question, doing good is part of the practice, it can also be said that doing filial piety is doing good, filial piety is the foundation of being a human being, even parents are not filial, so what kind of Buddhism are you studying?

You can let go of what is good for you, but you can't let go of what is good for others, this is bodhichitta Letting go is a matter of renunciation, for example, if you usually practice filial piety, but today you suddenly can't do filial piety, because your elders have passed away, then you don't feel very miserable, you don't feel very happy, a normal state of mind, practice the same way, if you believe in the Dharma, let go and renunciation should be understood in this way, you can enjoy all kinds of material comforts that are normal in this world and do any good karma in this world at any time, but once one day you can't enjoy it, you can't do good karma You don't like it or you don't feel sad and treat it with a normal heart.

You have to understand what it means to let go,,, there is nothing to hold on to and let go ... It's not that there is attachment, let alone a let go.

Doing good deeds, filial piety, etc., is done on the basis of letting go. It's not that you get more attached to that.

That is, "to live without a dwelling place and to give birth to its heart".

If you have a chance, you can chat on QQ: 1019963901

To do is to do well, and to let go is to let go of bad,,

Everything depends on the fate of the Buddha.

The Buddha said that everything has a way, like a dream bubble. Can you do it? If you can, it doesn't matter if you are good or evil, right or wrong. If you can, you'll really let go.

Doing good deeds is the principle that the Buddha formulated to restrain and regulate his own behavior when sentient beings are not liberated and cannot let go.

Many people have doubts about this kind of question, and they also don't understand Buddhism.

First of all, let's explain the specific problem of the landlord: Buddhism actually does not encourage practitioners to "blindly" do good, because 'goodness' should be based on bodhichitta. Otherwise, it is just a practice of small goodness that is flawed, and for Tibetan Buddhism it is an act of "the way of the corporal", which has great limitations and is not conducive to cultivation.

The so-called letting go here should be the attitude of 'giving up' and 'me' to do good, not not to do it. As for the vast number of believers and people who do not believe in Buddhism, it is not easy to understand the reason, so at first glance, the world thinks that Buddhism is just a religion that talks about doing good deeds.

In addition, the filial piety that Buddhism talks about is also based on bodhichitta. Starting from one's own filial piety, cultivating bodhichitta and pushing oneself and others and even sentient beings is 'filial piety' (principle ibid.). The most representative of this question is the Jizo King Bodhisattva, whose vow "I will not go to hell, who will go to hell, hell will not be empty, and I will not become a Buddha" The core of his famous sentence is "filial piety".

It may not be easy to understand the relationship, but that's all I can explain).

In addition, there are representative people who are confused about 'emptiness' and 'being', and they often interpret emptiness as if they were nothing. Think of existence as a representation of tangible matter. To think that the Dharma and the truth are the emptiness, and that the Dharma cannot be 'being'.

These are typical manifestations of 'intellectual impairment', that is, the inability to get rid of the obstacle of learning knowledge. And to understand and ** Buddhist scriptures, and think that learning Buddhism is very difficult, in fact, that kind of behavior is the consciousness of a typical person who engages in Buddhism, and it is difficult for Qi Qi to understand it in his life. This is very dangerous for the Buddha who has just taken the opportunity.

Remember that Buddhism and Buddhism are two fundamentally different things, and don't go down the wrong path. For any classic, we should distinguish the meaning and reason, and we should not rely on knowledge analysis metaphysically. When there is confusion in the teachings and teachings, we should learn and understand according to the Yijing, and we can't rely on it, so that over time, there will not be too many distortions of the Buddhist scriptures, and the direction of learning Buddhism and practice will be grasped.

For beginners, I think that why the Buddha became a Buddha, why he lived in the world to preach the Dharma, why he established the Sangha, and what the Buddha wanted to teach the world, these questions must be clarified (this is also my experience in learning Buddhism, and I have walked a long fork in the road). Otherwise, the current social environment can easily lead people who want to study Buddhism astray, and to put it bluntly, they will become more and more superstitious and even go to the opposite path.

This is not the Buddha's teachings.