practitioners who say high-sounding words about Buddhist teachings will soon find themselves at a loss, as to what did they gain from practicing the Dharma, when faced with real difficulties and adverse conditions. These are the cases where Dharma practice cannot be merged with one's mind, and these people are just wasting their precious human births in deceiving oneself and others!
Dharma practitioners must remember : it is extremely difficult for one to be able to maintain one's pure awareness and to hold onto the "goodness" of thought at the very moment of death, when it is extremely painful for both the body and the mind, with the four elements to be in the stage of splitting-up and dissolution. Now that we are in the comfortable conditions for both our body and our mind, it is much easier that we can keep our mind in one place; but if we are in very painful circumstances, what will become of us ? Hence, the use of adverse conditions as a means for Mind Training will help to elevate the stability of one's mind, so as to prepare oneself at the moment of death, in order to raise the probability of getting salvation. "To extract the essences from all things, and to use various circumstances as a support on the path" can be considered as the highest pith instruction of Dharma practice. One should learn this with one's heart and mind, and then try to practice it in one's conducts, and not just to say it out as a mouthpiece of Buddhism. In Chinese, the word "crisis" is composed of two words meaning "danger" and "opportunity". Hence, during the crisis at the moment of death, it will really depend on the strength of one's own Dharma practice as to whether one can turn the "danger of being trapped in sufferings" and convert it to the "opportunity for salvation and liberation". Among all the means of Dharma practice, Mind Training is the most strong and fundamental of all!
There are some people who said : "If one does not know about life, how can one knows about death?" Hence, they will query as to whether the yogi style of a hermit in the Buddhist Dharma practice is too passive, pessimistic, and non-contributory, to society? For one thing, since "life and death is a big deal and it comes so suddenly" there are those genuine Dharma practitioners who are most determined, not to waste their most precious human births in the worldly dharmas, to get liberation in this lifetime by following the example of a hermit style, which is indeed the most active and optimistic way of Dharma practice and cannot be compared with those people who are mediocre in terms of their faith and conducts. These genuine Dharma practitioners are usually harsh to themselves but extremely kind to others, and so they set an example of "cleansing the hearts and minds to set a new paradigm" for the people of this world to follow. Indeed, their great contribution to society lies in their "saving of the minds" of all worldly people. Only those false Dharma practitioners who are looking for fame, wealth, position and glory are really doing injustices to both the society and its people, and of which we should be very careful!Can we practice the Dharma in our daily life? Can we know both life and death at the same time? Can we not follow the hermit style of Dharma practice? Will the practice of Dharma in this worldly context lower the probability of salvation and liberation from the six realms of cyclic existence? The most important part of all Dharma practices is Mind Training, which mainly teaches us to transform the so-called "natural responses" of greed, hatred and ignorance into the "altruistic enlightened mind" (bodhicitta) of a Bodhisattva. Our daily living, which is so kaleidoscopic in terms of human relationships, events and happenings, and so forth, is in fact the origin from which all human and social problems and sufferings emerge. These are the best ingredients for our Dharma practice, as well as the best objects for our Mind Training. If one knows how to merge the Dharma practice with one's mind, and practice it in everyday life, then the only difference between Dharma practice in this worldly context and the hermit style of Dharma practice lies in their levels of difficulty. If one can practice calm-abiding (shamatha), penetrative-insight (vipasyana), right meditation (samadhi), penetrating wisdom (prajna) and awareness in daily life
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