Sasara practices that go from being to being with the life of Gautama Buddha

Sasara practices that go from being to being          with the life of Gautama Buddha

     

Frequent practice has a powerful effect on giving pleasure or misery in the journey of life from good to bad. According to Buddhism, the beginning of our human life is not limited to one life. It is an accepted fact that many of the things we did and did in Sasara are intertwined with our lives.

The human mind is the most powerful machine in the world. Its functionality and existence are also powerful. And the complex, which at times produces superior thoughts, at times produces inferior thoughts. Accordingly, one's behavior also becomes high or low.

This existence is the dual functional nature of the machine called the mind. The nature of this mind can be clearly understood if it is likened to a physical machine. If a machine that produces any material object produces something of a higher standard and quality, it will receive a proper evaluation from the person who obtained the material.

The good thoughts and actions that are born in the human mind also receive such appreciation and value. If a substance does not maintain its quality and quality in the manufacturing process, it will become fruitless and the corrupt thoughts and activities that arise in the human mind will not be appreciated by human society.

Thus the spiritual progress or decline of a person is also built on the basis of meritorious thinking and behavior. Thus, regular practice has a powerful effect on giving pleasure or misery in the journey of life from good to bad. According to Buddhism, the beginning of our human life is not limited to one life.

It is an accepted fact that many of the things we did and did in Sasara are intertwined with our lives. In examining the good and bad behaviors of some people, it is clear that many of the things that came out of the habit are manifested in their present lives. It is not difficult for one to comprehend the long and complicated journey of the human mind through the inherent natures of the so-called Bhava Puruddha Sasara Puruddha.

The Five Hundred and Fifty Jataka Books, which reveal the details of Siddhartha Gautama Bodhisattva's long life span, illustrate the nature of a noble character who practiced good practices from body to body. The Bodhisattva character we find among the characters in the Jataka book can be understood as a network of good habits that led to moral development.

It is very clear that he did not lose the high qualities he was trained to practice in moving from one life to another. A great sage, philosopher, or virtuous man is created into the world by continuous practice. Devadatta reveals the corrupt nature of the character who turned the hatred found in the Jataka book itself into a habit of Sasara and how his sinful thoughts have become a habit.

The Bodhisattva's attainment of enlightenment, the highest state attainable by man, through the practice of the sublime qualities, and the degeneration of the Sasara due to the sinful thoughts and behavior of the Devadatta character can be understood as the result of a continuous flow of Mamo. Therefore, Buddhism emphasizes that bodily habits have a profound effect on one's progress and decline according to the nature of one's activity.

Habit is the act of repeating oneself in one's life. It does not become a habit just to do a good deed or a bad deed once. Even a good thing can be made a habit by practicing and practicing again and again. It is not possible to turn the mind to good by doing something good occasionally. Only by doing good often can the mind be prevented from sinning.