What must a layman do every day?

Family members believe in Buddhism and are usually called laymen. So, what's the difference between being a layman and ordinary family members? Buddhism is believed by the most people and misunderstood by the most people in China. The Buddhism that most people do is temples dedicated to idols, monks and nuns who recite scriptures for the dead, wooden fish, bells, and those ... representing Buddhism. Therefore, Buddhism is considered negative and escapist. In fact, those Buddhists are just monks, but also deteriorated and vulgar, and the fundamental spirit of Buddhism was almost swallowed up by this vulgar wave. Buddhists can be divided into two categories: monks and monks at home. The duty of a monk is to practice, preach and live in Buddha. As for expressing the bodhisattva spirit of Mahayana's accession to the WTO and being the external guardian of Buddhism, everyone is a layman at home. Although there are many ways to practice Buddhism in the three categories of "I", on the whole, it can be divided into three categories: one is human nature; The second is liberation; The third is Bodhisattva Road. The purpose of learning Buddhism is to seek liberation; The focus of learning Buddhism lies in human nature. Especially human nature, is the biggest key to life and death and liberation. Therefore, people who study Buddhism cannot leave the paradise on earth to seek another kind of liberation. Pursuing the way of liberation is not equal to complete Buddha's fruit. People who are free from life and death are not Buddhists. In order to become a Buddha, we must give consideration to both human nature and liberation, which is the so-called Bodhisattva Road. In nature, man's heaven focuses on the management of good news, such as giving, relief, releasing, abstaining from killing and social welfare. Emancipating the Tao emphasizes Hui Ye's practice, such as practicing precepts, meditation, worshipping Buddha, chanting Buddha, listening to the scriptures and reading them. The most important thing is the difference between loving the world and being born: if you love the world and practice wisdom, there will still be blessings; If you are born with a heart, although you have done well, it is also the way out. There is no doubt that the purpose of learning Buddhism is not to learn human nature; The attitude of Buddhism is not just liberation. Self-seeking liberation also requires all sentient beings to seek liberation. Self-seeking liberation is wisdom, helping him to liberate is bliss, and cultivating wisdom is both bodhisattva. It can be seen that although the purpose of Buddhism was born, the method of Buddhism has entered the WTO. Because to seek liberation is to seek liberation from all kinds of troubles in the world, and to be born is to leave this world. The liberation of all beings is to help all beings get rid of all kinds of troubles in the world. Although they were born, they did not escape from this world. At the same time, the so-called liberation in Buddhism focuses on the freedom of the mind-the freedom of the spirit, which is not bound by the troubles of the five desires (rough), that is, liberation of the mind can free life and death from the world of desire; If we can get rid of the shackles of ignorance, it is wisdom liberation, and we can transcend life and death and even become a Buddha. Therefore, the liberated people are not bound by life and death, but are not freed from life and death. They still have to live and die for all beings. But their life and death are independent of free will (will), which is different from ordinary people's life and death and is caused by trouble (karma). Just like a free man going to prison to give a speech to a prisoner, although he also went to prison and contacted the prisoner, his psychological feelings were different from those of a prisoner imprisoned by law. Therefore, the liberated people, although they are born and died, still do not take life and death as suffering; Although I am in do or die, I am not bound by life and death. There is no doubt that liberation and bodhisattva's practice of liberation are the original intentions of Buddhism. Undoubtedly, the practice of liberation is based on becoming a monk. At least, being a monk is not as concerned as his family. So a monk can prove four Hinayana fruits, but his family only has three Hinayana fruits. Although the northern Daoism spread in the south advocates that the four fruits can also be proved in his family, it is inevitable to become a monk if they are proved. Speaking of Bodhisattva, there is no doubt that the spirit of Bodhisattva is the foundation of Buddhism. Bodhisattva practitioners are more suitable at home. At least, in the scope of family life, they are bigger and wider than family members. Contact with the masses is the best convenience. Therefore, the bodhisattvas in Buddhist scriptures, except for a few, are all at home now, even in the inner court, for the sake of the last life. Of course, there is no distinction between men and women in the current home bodhisattva, and there is no desire for men and women in the three realms of color, let alone the holy bodhisattva. The reason why Bodhisattva is always in the family position is to show that practitioners of Bodhisattva Taoism are most suitable for their family position. The way of liberation is valuable, but not as valuable as Bodhisattva. Because practitioners of Bodhisattva not only seek liberation from themselves, but also help others to get rid of it; It is not only the verification (or achievement) of liberation, but also a man of practice. In essence, although the Bodhisattva is at home now, she is bigger than the monk. This is also the basic reason why Mahayana Buddhism has always been critical of Hinayana's mind and behavior. However, in the family, as long as you contribute money and do more charity for social welfare, it is easy to practice the blessings of heaven. As for asking family members to be like lotus peanuts in the sludge, they are not contaminated by the sludge-it is even more difficult to practice and get rid of it. If you only take the path of Heaven and don't practice liberation, it is only the path of Heaven on earth, not the path of Bodhisattva. You can only get the blessing of Heaven on earth, but you can't get rid of life and death, let alone live and die independently. This is one of the reasons why monks are more distinguished and superior than their families. According to this requirement, we can further know that family members who also believe in Buddhism are different from those who don't. People who don't believe in Buddhism, even the greatest philanthropists, can only get the blessings of the world and the six desires of heaven, and will still fall into three places-living next door, being haunted by hungry ghosts and suffering in hell. As for family members who believe in Buddhism, even if they can't really practice liberation, they can still yearn for liberation, so they will definitely practice liberation. If they can't fix it in this life, then in the next life, or even many afterlives, they will have hope to fix it. Family members who believe in Buddhism, even if they can't take the initiative to manage the blessings of man and nature, at least, will not take the initiative to create the evil karma of three coats. Therefore, in the same family, people who believe in Buddhism are more promising and more secure than those who don't believe in Buddhism. Third, lay people should practice bodhisattva. At this point, we are going to talk about the problem of amateurs. In the eyes of ordinary people, most people think that the name "lay man" is the exclusive name of Buddhism for male and female believers at home, but it is not. In the original Buddhist scriptures, especially in the Ministry of Law, the layman was a general term, and in Sanskrit it was called Jia. Whether you believe in Buddhism or not, anyone who stays at home can be called a layman. Men are called laymen and women are called laymen, which is a general term for married laymen. So Master Rush's explanation is: "A rich man in white clothes is called a layman." (Note: Vimalakīrti Jing, Volume I) Ten Odes, Volume VI, says: "A layman is a famous person who wears white clothes at home except Wang, Chen Wang and Brahman." In China, the use of the word "lay man" did not start from Buddhism. There is a phrase in the Book of Rites called "the golden belt of a layman", which refers to Chu Shi, who is both a Taoist and an artist, and contains the meaning of a hermit. Therefore, in China's ancient books, we often see some literati who like to call themselves laymen every time, but that doesn't mean they are Buddhist believers. Buddhism used to call believers at home laymen, probably from Vimo laymen. Vimo laymen can indeed be called laymen, but they are also attached by future generations. For example, Hui Yuan's Book of Wei Mo Jing, Volume 1, said: "There are two kinds of laity: one is to accumulate wealth and live in wealth, which is called laity; Second, practicing at home and being a Taoist at home are called laity. " Because of this, a layman has gradually become the exclusive use of Buddhism. In the Qing Dynasty, Peng wrote a biography of Buddhism at home, which was also named after the biography of the lay man. In fact, there is nothing wrong with calling a layman a Buddhist scholar at home. It is inappropriate, even the opposite, to compare a Buddhist scholar at home with the concept of China people and the meaning of hermit. Because hermits live an independent and wise life; Those who study Buddhism at home should be bodhisattva-level practitioners. In order to help all beings, they can lay down their lives, seek liberation for themselves and help others. How can this mean the same thing as a hermit? However, since we are used to each other, we have to do as the Romans do. In principle, a lay man worthy of the name is Mahayana Bodhisattva. Although it is not easy to be a veritable Bodhisattva, Master Taixu once said, "Those who need to enter the ancestral throne can make use of the teachings in a big way, otherwise … they will get little benefit from human natural rights and plant Mahayana and good roots instead of Mahayana." (See "Introduction to Buddhism") Zen can't enter the ancestral position until it breaks three levels, which is equivalent to six clean positions. Mahayana Buddhism can only be carried forward when it enters the ancestral position, and the bodhisattva of Mahayana Buddhism is really commendable. However, don't fail because the Bodhisattva's path is difficult. Although Mahayana Bodhisattva cannot be born immediately, if we continue to plant the good roots of Mahayana, we will eventually become Mahayana Bodhisattva. Therefore, laymen at home should not be discouraged. Although their family is one step behind the monks in seeking liberation, they are much better than the monks in cultivating bodhisattvas. The focus of Bodhisattva Daoism in "Four" We know that the main virtues of man and nature are five precepts and ten virtues (killing, stealing, lewdness, lying down and drinking are five righteous virtues, so it is called five precepts: don't kill, don't steal, don't lie down, don't curse, don't be greedy and don't be embarrassed. For details, please refer to the third volume of the syllabus, Paradise Pass on Earth. The main moral goals of liberation are abstinence, determination and wisdom; The main virtues of Bodhisattva Taoism are giving, keeping precepts, enduring humiliation, diligence, meditation and wisdom. Six degrees include three studies, which in turn include five precepts and ten good deeds. Therefore, Bodhisattva is the fundamental way of Buddhism. However, in the six degrees, giving is the first. It can be seen that the practice of Bodhisattva Taoism focuses on charity, because to treat all beings, we must first comfort all beings, so that all beings can be comforted materially and spiritually, and then we can have a good impression on you, accept your guidance and trust your guidance. There are three kinds of giving: money giving, Buddhism giving (a way to get rid of suffering) and fearless giving (encouragement to the weak). Financial giving belongs to material, legal giving and fearless giving belong to spirit. It is best to pay equal attention to the three ideal charity work, but in general, under the pressure of real life, it is far more urgent to ask for material relief than spiritual sustenance. Let him eat and warm first, and then talk about spiritual pursuit. The popularity of modern religion in China is also due to this. The doctrine of * * teaching is superficial and can give people material benefits, which is always true. Apart from the temptation of rags and flour, they also run many hospitals and schools. Ordinary people, whether theologians or philosophers, will study its teachings and contents? Therefore, among the religious elements and missionaries, there are hypocrites who believe in religion as their profession. Most believers are blindly attached (they really need religious comfort, but they are not properly guided), and some people have ulterior motives. In Buddhism, as far as giving alms is concerned, laymen can do it more thoroughly than monks and nuns, because according to the legal system, monks should not have wealth and will not have wealth. Since there is no accumulated wealth, it is impossible to give materials. Even today's monks and nuns can't see how many people keep their money clean, but there is not much private property except public temple property. Therefore, monks can only rely on Buddhism to give alms and encourage them with fearless spirit, but not with material relief. Although the Buddhist scriptures say that the merit of giving is the best in Buddhism. But as I said before, the premise of attracting all beings should be material first. As for educating all living beings to get pleasure from suffering, that is the function of Buddhism. Although this merit is great, it is not a direct way to alleviate real poverty. At the same time, among all the monks, the proportion of giving fearlessly by Buddha is quite low, which can be proved in the original scriptures: there are about 1000 monks and nuns who often accompany Buddha, most of whom are big arhats, and of course there are many other monks and nuns, but only dozens of them can play a leading role in the monk group, and they have achieved great success in promotion. Of course, not to mention the monks and nuns of later generations. Because monks practice liberation and spare no effort, they can talk about helping all beings. As for the layman, if he is a true Bodhisattva practitioner, he can take care of three things: having wealth, helping the poor with material things, and knowing Buddhism to overcome reason, so as to educate, comfort and encourage all beings. Therefore, although the true Mahayana spirit is embodied in the Great Bodhisattva and even the Buddhist monk, it cannot be fully expressed by ordinary monks. Only a big-minded Buddhist is the ideal practitioner of Bodhisattva. Of course, the ideal layman mentioned here is also numerous in historical records. As for the general layman, it is really not easy to achieve the ideal situation. Rich laymen can give alms with property, but only with property, which may not achieve the victory of Buddhism and give alms with Buddhism. It will be more difficult to expect them to be more eager for liberation (of course, it is not without it); Therefore, their charity is limited to the management of people's natural blessings. As for laymen who have reached the point where Buddhism wins righteousness, although they can practice Buddhism, they are not necessarily rich and powerful old people, and they are unable to give material alms. Most orthodox laymen wander at the intersection of human nature and liberation, eager for liberation, but unable to get rid of human nature; It is the way to seek liberation in the cause of man and nature. Of course, they are lucky and respectable. At least, they will embark on the road of liberation, even the true bodhisattva road. The requirements of the fifth book for laymen are ideal laymen. The ideal laity comes from the common laity, and also from the standpoint of the common laity. So, what should an ordinary layman have? According to the regulation in Za Agama (33.927), there are five conditions to live at home, which are called five laws. That is: first, having enough faith is the first priority. If you don't build up deep confidence, there is no need to talk about all the problems. For Buddhism, we must first have a correct belief. The center of belief is Buddhism, which can make us happy from suffering, so we must believe. Buddhism is what the Buddha said. Buddhism is assembled (compiled), handed down from generation to generation, abbot and popularized by monks, so we should also believe it. Together, it is the belief of "Buddha, Dharma and Monk", which is called the Three Treasures. The entrance of faith belongs to the Sambo, which means that the whole body and mind are unconditionally not in the glory and goodness of the Sambo. After returning to the Sambo, we can get the direction of life path from the enlightenment of the Sambo-right view, mindfulness, righteousness, righteousness, life, diligence, mindfulness and positive determination-eight right paths. Second, abstinence mainly refers to the five precepts-don't kill (don't kill, don't be a vegetarian), don't steal, don't be promiscuous (don't associate with the opposite sex other than lovers), don't lie and don't drink alcohol. The Five Commandments are moral commands that disciples who return to the Three Kingdoms must abide by. Rejecting the three treasures and accepting the five precepts should not be regarded as two stages, with two meanings. If you return to the three treasures instead of accepting the five precepts. It's just like registering at school without actually going to class. It's just a good root and can't get real benefits. Five precepts and ten good deeds are human nature in human nature. If you can't accept the five commandments, you can't even keep your place in the world. How can we get rid of life and death?