Thursday, May 19, 2016

Health tips

Received this fantastic message to share.... :-))

🎯这篇太值得看了!
This is really worth your reading!

祝身体永远健康,香港伊利沙伯医院临床肿瘤科唐志聪医生编写 : 
Wishing you good health always - Doctor Tang from St. Elizabeth Hospital, Hong Kong wrote this:

⛄}《人,只要脾、肝、大肠、肾,四个功能健康,就能永远离开癌症、糖尿病、心脏病、高血压。 
We, human being, as long as our spleen, liver, large intestine and kidney are healthy, we will be far away from cancer, diabetes, heart attack and high blood pressure.

🌷}脾,一定要健康。
Keeping the Spleen healthy must be top priority.

如果有病,就先恢复脾的功能。
Once you are sick, you must work on the recovery of your spleen first.

每天三餐,五谷杂粮一定要占总饮食的 50%,一定要养成这个习惯。 
Our daily three meals should contain 50% of grains/wheat/brown rice, must learn to make it as part of our eating habit and diet.

🍚}杂粮就是红豆、黄豆、绿豆、薏仁,这些都是杂粮类,莲子也很好,有了这个概念之后,脾好肝就好。
Grain crops are red bean, soya bean, green bean and Chinese Pearl barley. Lotus seeds are also good. Once your spleen is good, your liver will automatically be healthy.

🕙}脾在造血,一天有两个重要的时间,就是子时24:00和午时12:00,所以,你该休息的时候一定要休息。 
..现在的人,大部分都是肝不好,为什么不好? 
Spleen is the organ that is manufacturing blood. The important schedules for processing are 12:00 am and 12:00 pm. Thus, when you need to rest, you must rest. Nowadays, they are a lot of people who are having liver problems. Why is it?

..晚睡、吃油炸的东西、坏脾气,这三个正是肝的三大克星。 Sleeping late, eating oily and fried foods and bad mood, these are the three nemesis.

🐷}油包肝,你吃油的东西,油把整个肝包住,肝的功能完全丧失了,所以说,我们不要吃得太油腻。
When you eat oily foods, oil will cover up your whole liver, your liver will loss its functions.

🚶}当我们身体感觉不适的时候,此时疾病正在纠正人的过失,用身体的痛苦管教他,有痛苦的时候,代表我们要改变自己的生活方式。 
🚽每天早上,你上厕所感觉很困难,这个表示什么? 
When we are feeling uncomfortable, the sickness is coming to rectify our negligence, using pain to educate us, we must change our way of living.
Every morning, do you find difficulty to pass motion? What does that mean?

🍃}你身体纤维素摄取量完全不足。 Your intake of fibre is not enough.

..万病之源,都是从你的大肠不能正常排泄开始。
Thousands of sickness main problems are caused by the inability to perform daily passing motion through the large intestine.

 ..如果你的大肠很好,那你早上应该不是自己醒过来,而是被大肠的蠕动叫醒,大肠蠕动在叫你了,为什么? 
If your large intestine is good form, in the morning, you will be woken up by the movement of your  large intestine calling you. Why?

..因为五到七点就是大肠最活跃的时间,所以为什么我们告诉癌症病人一定要晚上九点睡,因为你的大肠早上六点到七点的时候自然就会蠕动,叫你起床,蹲马桶了。 
Because 5:00 am to 7:00 am, our large intestine is most actively performing it's functions. That's why we inform cancer patients must go to sleep at 9:00 pm. Because large intestine will automatically wake you up between 6:00 am to 7:00 am to sit on the toilet bowl.

💩}你一天要上几次厕所才够? 
How many times you must go to toilet everyday?

请记住:如果四、五天才上一次厕所,叫重度便秘;
Please remember, if it's 4-5 days, you are seriously in constipated.

两三天上一次厕所,这个叫中度便秘;
2-3 days once, considered as medium level of constipation.

一天上一次厕所,叫轻度便秘。 
Once a day is mild constipation.

..食物进入体内十二小时,没有排出去,就会形成毒素。 
Once the foods is maintained inside our stomach for 12 hours, it became poisonous particles.

因为毒素没有排出去,我们的大肠壁就会吸收这个毒素,吸收以后,透过静脉又送回肝脏去,糟糕了! 造成肝亏损,这个问题就很严重了。 
Because the poisonous particles are not passing out, it will be absorbed by the large intestinal wall, which then will send back to the liver, thus, damaging our liver. This will create a serious problem.

💝}肝不好跟大肠有直接关联,只要大肠一通顺,肝就会好了,免疫系统也跟着恢复,而且送到心脏的血都是干净的,所以什么病都不容易罹患。 
There is a direct relationship between our liver and large intestine. Once our large intestine is passable, liver will get recover, and build-up our antibody. Then, blood delivery to heart will be clean and no sickness will attack you.

..当一个人感觉到每天很容易疲倦、很容易累,表示你的肝功能已经出现问题了,血已经没有办法回流到肝! 
When you always feel tired or very easy to get tired, that means you are having problems with the liver, your blood is unable to return back to your liver.

💪}你身体健康靠的是什么?
What is your health depending on?

 💤}睡眠的时间,脾去收集血液,送到肝脏去解毒,解毒以后,干净的血液送到心脏去,心脏再送到全身,就能获得营养,就能获得健康。
While you are sleeping, your spleen is going to collect blood and deliver to the liver for dialysis. After cleaning and filtering up the poisonous particles, it will then deliver to the heart, the heart will then despatch throughout your body. You then received nutrients and get healthy.

 💨}很不幸的是,现代很多人脾已经先出现问题,脾本身就不收集血液。 
Unfortunately, nowadays people are having problems with their spleen. Spleen itself is not storing blood.

只有一个办法最养脾,五谷最养脾,可是现代身体为什么都这么差,身体这么多病?
There is only one method to maintain healthy spleen, eating grains/oat/wheat are the most effective way. Why modern body is so poor, with so many sicknesses?

 ..因为都不吃五谷杂粮,吃汉堡、炸鸡、牛排、薯条,又吃白米饭,所以你要吃造物主原创的食物,一定要吃五谷杂粮,原始的杂粮,比如糙米等。 
Because they don't eat grains/oat, they eat burgers, fried chicken, steak, French fries, white rice. You must eat the source foods like brown rice, oat, wheat.

⛳}恢复四大功能,永远离开病苦! 
Recovering back the functionality of the four main organs, sickness will leave you.

😍}用心多看几次! 好好照顾自己! 》 这周是世界好友周,如果你愿意,请把这条信息发给你所有的好朋友 。 Be patient and read this over several times and take good care of yourselves. This week is "world friendship week", send this message to all of your good friends.

 ..当大部分人都在关注你飞得高不高时,只有少部分人关心你飞得累不累,这就是 友情。 
Most people are noticing how high you can fly, but very few people are taking note of how tired you are?

👯}再忙,也要照顾好自己, 朋友虽不常联系,却一直 惦念。 
However busy you are, you must take good care of yourself. Though friends are not always communicating with you but they have you in their mind.

👕}天凉时记着多穿衣! 
When the weather is cold, you must wear enough to keep warm.

❤}世界好友快乐! 
Happy world friendship day!

☕}少喝奶茶、远离正在充电的电源。 
Drink less milk tea and stay far away from charging port.

☕}白天多喝水,晚上少喝,一天不喝多于两杯的咖啡。 
Day time drink more water, night time drink less. One day shouldn't drink more than 2 cups of coffee.

🍔}少吃油多的食物, 最佳睡眠为晚上十点至早上六点 
Eat less oily foods. Best sleeping times are from 10:00 pm to 6:00 am.

🍸}晚上五点后少吃大餐,每天喝酒不超过一杯。 
Evening time, don't eat too much after 5:00 pm. Don't drink more than one cup of alcoholic drink per day.

💊}不用冷水服胶囊, 睡前半小时服药忌立刻躺下。 
Don't eat medicines with cold water, eat medicines half hour before going to bed. Never eat medicines immediately laying down.

⛺}睡眠不足八小时人会变笨。 
Don't sleep for less than 8 hours per day.

👍}午睡习惯的人不易老。 
Having nap in the noon hour will keep you young and not age easily.

📲}手机电池剩一格时不要打电话, 剩一格时辐射是平时的一千倍。
Once your handphone battery is left with only one bar, don't make calls anymore, because the radiation wave is one thousand times higher than fully charged battery.

 👂}要用左耳接电话, 用右耳会直接伤害到大脑。 
Use your left ear to answer calls, right ear will directly hurt your brain.

💪}2016新概念 一个中心:一切以健康为中心。
New Concept in 2016, good health is most important, much more than any other things.

✌}两个基本点: 遇事潇洒一点, 看世事胡涂一点。
 Two basic points: greet everything in life with an elegant and cheerful approach.

🙏}三个忘记: 忘记年龄,忘记过去,忘记恩怨。 
Three things need to forget: forget your age, forget your past and forget your grievances.

👋}四个拥有: 无论你有多弱或多强,一定要: 拥有真正爱你的人, 拥有知心的朋友 , 拥有向上的事业, 拥有温暖的住所。
Four things you must have. No matter how weak or how strong you are, you must have: people who are truly loving you, have caring friends, progressive business or employment and a warm home.

✋}五个要: 要唱,要跳,要俏,要笑,要苗 
Five things you do : Singing, dancing, charming, smiling and growing.

👌}六个不能: 不能饿了才吃, 不能渴了才喝, 不能困了才睡, 不能累了才歇, 不能病了才检查, 不能老了再后悔。
Six things you don't : don't eat until you are hungry, don't wait till you are thirsty then you drink, don't feel sleepy then sleep, don't feel tired then rest, don't get sick then go for medical check-up, don't get senior then only regret.

😁}..看到了,发给每一个你珍惜的朋友...
After reading, forward this to everyone of your cherished friends and relatives

Saturday, May 7, 2016

“色即是空,空即是色"; “酒肉穿肠过,佛祖心中留。”;“世人若学我,如同进魔道”


“色即是空,空即是色";
“酒肉穿肠过,佛祖心中留。”流传很广,几乎成了一般俗人和不真知佛法的学佛人贪口福吃肉的依据。
若见学佛人吃素,则说何必执著,“酒肉穿肠过,佛祖心中留。”这种观点混淆了圣凡、性德和修德,是执理废事的邪见。 
有人说:酒肉穿肠过,佛祖心中留。这个说法对吗?我们千万不要理解偏了,把这句话当成杀生吃肉满足口腹之欲的借口。
“酒肉穿肠过,佛祖心中留”的来由,本是一个悲壮的典故。
说的是明朝张献忠攻打渝城,也就是现在的成都时,在城外的庙里驻扎,强迫里面的和尚吃肉,当时有个叫破山的和尚说,只要你攻城后不屠城,我就吃肉。结果张献忠答应了他。于是破山和尚一边吃,一边说出了这句话。他是为了数千百姓的生命才破戒的啊。

“酒肉穿肠过,佛祖心中留。”这句话流传甚广,几乎成为一般俗人和不知佛法者劝人吃肉饮酒的依据。若见有人吃素或忌讳什么,则劝说何必执著呢,“酒肉穿肠过,佛祖心中留”嘛。
但是世人仅知济公的此句,却不知还有后句“世人若学我,如同进魔道”、“学我者下地狱,谤我者上天堂”,致使前述谬说流传至今,招致口业,贻害非浅。

 我们知道,“酒肉穿肠过,佛祖心中留”的这种观点混淆了圣凡、性德和修德,是执理废事的邪见。一切众生,都有佛性,在凡不减,在圣不增。然在凡夫的地位,烦恼覆盖,佛性不能显现,若杀生吃肉必得多病短命的果报,来世还要做畜生偿还命债。只有大神通圣人在特定情况下,为度众生才示现吃肉,以掩盖圣人之本,而其中密意凡夫不可能明白,济公吃了两只死鸽可以吐出两只活鸽来。如果你也可以做到,尽管吃肉,作不到的话还是老老实实持戒吧!狮子跳的过去的悬崖,兔子去跳只能摔死。普通人没资格模仿大成就者的不共行为。
兹摘录印光大师斥责吃肉喝酒的邪见的开示,以正其讹。

 《增广印光法师文钞卷一复庞契贞书》:“道济禅师,乃大神通圣人,欲令一切人生正信心,故常显不思议事。其饮酒食肉者,乃遮掩其圣人之德,欲令愚人见其颠狂不法,因之不甚相信。否则彼便不能在世间住矣。凡佛菩萨现身,若示同凡夫,唯以道德教化人,绝不显神通。若显神通,便不能在世间住。唯现作颠狂者,显则无妨,非曰修行人皆宜饮酒食肉也。世间善人,尚不饮酒食肉,况为佛弟子。要教化众生,而自己尚不依教奉行,则不但不能令人生信,反令人退失信心,故饮酒食肉不可学。彼吃了死的,会吐出活的(1),你吃了死的,尚不能吐出原样的肉,何可学彼吃肉?彼喝了酒,能替佛装金,能将无数大木,从井里运来(2),汝喝了酒,把井水也运不出来,何可学他?《济公传》有几种,唯《醉菩提》最好。近有流通者,云有八本,多后人敷衍之文。
《醉菩提》之若文若义均好,所叙之事,乃当日实事。世人不知所以然,不是妄学,便是妄毁。妄学则决定要堕地狱。妄毁则是以凡夫之知见,测度神通圣人,亦属罪过,比之学者,尚轻之多多矣。见其不可思议处,当生敬信。见其饮酒食肉处,绝不肯学,则得益不受损矣。祈洞察是幸。”
 (1)、“彼吃了死的,会吐出活的”:根据《济颠大师醉菩提全传》(天花藏主人编次)载,沈员外派家仆给济公送两只熟鸽子和一壶酒,仆人路上偷吃一只翅膀,偷喝了几口酒。以为神仙也难知道,济公指出,不承认,济公于是到阶前吐出两只鸽子,其中一只少一个翅膀。
 (2)、“彼喝了酒,能替佛装金,能将无数大木,从井里运来”:根据《济颠大师醉菩提全传》记载,净慈寺遭火烧毁,重建需要大木头,浙江没有,济公答应去四川化缘,结果醉卧三日,将大木头走海路运到钱塘江,又运到寺内井里。又喝酒后在殿内呕吐,别人以为是呕吐,实际上是给大殿佛像装金,结果监寺少买一壶酒,又提前打开殿门,使一个佛像的胳膊一尺没有装上金。方丈罚监寺出钱买金子补上,但总不能与济公所装天然合一。
 问:很多人喝酒吃肉时,会用“酒肉穿肠过,佛祖心中留”这句话为自己找藉口,请问这句话的真正含义是什么?
答:这种话是佛菩萨应化在六道里,特殊状况之下教人开悟的。对于一个持斋、持戒很严,他非常执着,分别心很重,贪瞋痴慢都不肯放下,所以菩萨用这个示现,你持斋、持戒那个严肃都没有用。像济公长老、金山活佛,他专门就是对付这种人的。他什么忌讳都没有,所以酒肉穿肠过,佛在心中坐,他心里真有佛。他确实对人、对事、对物他没有对立,他没有执着。没有执着就是阿罗汉,没有分别就是菩萨,这个我们都讲得很清楚。你还有执着,戒持得再好,斋持得再好,你都比不上他。
 所以他是帮你开窍,不是叫你不持斋,不是叫你破戒,不是的,他不是这个意思;他是提醒你,你要更重视实质的修行,那是形式。形式是对外的,为什么要这样做法?持得这么严?是教那个没有学佛的人,刚刚初入门的人,给他做个好样子;真正功夫得力,不是那个,这个一定要懂得。真正功夫得力是放下。所以你没有放下,那都叫世间法,放下才叫出世间法。我们在《华严经》上讲得很多,诸位要细心去体会。(净空法师·答香港参学同修之七十一 2007/6/29)

图源自网络,
文源自:
 http://tieba.baidu.com/p/897333630?pn=0

Saturday, February 6, 2016

The Long Soliloquy by Geshe Potowa (1027–1105)

Gems...
This is an excellent teachings that I would like to replicate this article here to constantly remind myself and those with affinity ...
--------------------------------------------------------------------
The Long Soliloquy
by Geshe Potowa (1027–1105)

I prostrate to the gurus of the three times. 

Since beginningless time, we have wandered in the great ocean of suffering, the three realms of samsara. This is because we have not realized our own mind. We have not realized our own mind because of the obscurations. The obscurations come from not knowing that we should gather the accumulations. Not knowing to gather the accumulations is from lacking faith. We lack faith because of not recalling death. Now that, because we fear the suffering of samsara, we want to achieve liberation and omniscience, we must realize the mind. To realize the mind, we must purify the obscurations. To purify the obscurations, we must gather the accumulations. To gather the accumulations, we must have faith. But true faith will not arise if we do not recall death.

When you truly remember death and think that nothing other than Dharma will help, you will pay no heed to any of the bounties of world. At that point, you will have no greed even in the depths of your heart for material things or necessities. Having genuinely lost all attachment to friends and associates, you will curry favor with no one.

Have no ambitions for old age. I think that, without any thought of living until you are old, you should have no concern at all for whether you will be happy or sad in old age, whether people will respect you, whether you will have enough food and clothing, or whether people will criticize you. You should think, “Let people do as they will” and have no thought for the ways and means of this life. You should think, “Whatever will be in this life will be,” and leave it to karma. One arrow cannot kill two deer. One dog cannot bite both your ankles. You cannot sew with a two-pointed needle. If you step forward with one foot and back with the other, you will never get where you are going. Likewise you cannot accomplish both this life and the next, and the next and following lives are more important. Thus you must practice Dharma genuinely.

When you truly remember death, all things will be like hay heaped before a carnivore. When the suffering of samsara truly nauseates you, the thought will frequently occur to you that you need nothing at all. At that time, your mind will genuinely turn away from ambitions for this life, and your attitude will be completely incompatible with anyone else’s. When I see people only doing things to become great and get good things in this life, I wonder, “What are all these people thinking in their hearts?”

Many people have been concerned for me and given me advice—“Don’t be like that. You’ll have trouble when you are old. Keep a few things; it will aid your spiritual practice. You need to nock and shoot your own arrow.” To them I say thank you; your advice to me may be true. But I have never thought they were concerned for me. Instead, I have felt even more depressed and disgusted—none of them think about the Dharma. It might be so if we were not to die, but death is certain. We do not know when we will die. What will you do if you die while still accumulating things? After you die, you could practice Dharma if you are reborn human, but you don’t know where you will be reborn or go after death.

Death is certain, so resolve to practice the Dharma. You do not know when you will die, so resolve not to procrastinate about the Dharma. Nothing else will help at the time of death, so resolve to not be attached to anything. Furthermore, it is said you should be like a traveler returning to his homeland. Sensory pleasures should be like jewelry is to a man being led to his execution. You should be as if mortally wounded. It is said:

If I am to go elsewhere alone,
What good are all those I like or dislike? …

I wonder whether they understand this and get depressed. I think about what they will do if they die tomorrow, and feel compassion for them.

Being Dharma practitioners, we should advise nondharmic people, “Don’t do that; practice Dharma,” and so forth. We should advise those who are dharmic that sentient beings should train in the higher qualities. It is better to keep discipline than to practice generosity, meditation is better than studying, and so forth. It is necessary to train in these higher qualities.

When I say this, some people say, “While we are ordinary beings, we cannot develop what is taught in the Dharma in our beings. Now we are so-called aspiring practitioners.” If it won’t arise in your beings now, it will be even less likely to arise if you are born a dog in your next life. It is less likely still if you are reborn as an ox, donkey, or animal or in another of the eight states that lack leisure. Even now, you cannot get your mind to do anything if your body is even slightly indisposed. So I think there is no better time than now to practice the Dharma. It is always difficult to be an accomplished master or perfect. Now we must go on our aspirations.

“Mara” does not mean some external dark-skinned and grotesque being. It means the inability to develop the higher qualities despite your own good intentions and good companions. I have understood that remembering death alone is the critical point for practicing Dharma from your heart. If you do not recall death, all your listening, contemplating, and meditating and all the difficult austerities such as mountain retreats, sealed retreats, alms, solitude, eating only once per day, and so forth that you do, will go toward how much merit you can generate for this life, how much people will respect you, how much gain and fame will come, and your ambitions for this life. They will not become the Dharma. If water does not enter the top of the channel, it will not come out the bottom. If the arrow has no nock, you can load the bow and shoot it anyway, but it will not go where you want it to. Similarly, Dharma cannot become the path if you do not remember death.

I have had some experience in the meantime. When you truly remember from your heart that you will die, you will be able to give up on this life. For the first time, you will have laid the genuine foundation for the Dharma. You have reached the beginning of the path. The water has entered the top of the channel. You will not have difficulty developing qualities. You have a good internal cause for it, so you will practice the Dharma properly and adversity will be unable to impede you. You will be able to practice as taught in the Dharma. If you do not turn your mind away from this life, you may be able to explain everything found in Dharma texts or enter the gate of the Mahayana Secret Mantra and practice unified nonduality, but you will not be any different from an ordinary layperson.

For this reason, Lord Atisha, summing up the essential meaning of all the scriptures, taught the three types of persons, the lesser, middling, and greater. Among those, the lesser type of person turns their mind away from this life and practices the Dharma from fear of the lower realms in the next life. But there is no way to bring people to develop within themselves even the qualities of a lesser person. This is because people make a Dharma connection such as refuge or bodhichitta with a spiritual friend, but later they will not call him their master out of respect. They think that if they call him their master, others will criticize them, so they keep it secret. If someone asks them, “Isn’t that your master?” they reply, “I only took refuge and bodhichitta with him.” That is failing to understand that refuge and bodhichitta are the root of the entire Dharma, so it is an extremely grave fault. I have found qualities in every word spoken by those from whom I have received Dharma. The only thought that has occurred to me is that I could never buy it for money.

Thus there are few who have turned their minds away from this life. Many say they are bodhisattvas, but I wonder whether really they are focused on this life. I think about what I would do if I were to die tonight and have never considered any ambitions for tomorrow and thereafter. Because of that, I have understood the critical points of Dharma. That alone is also the greatest sustenance for meditation. I have thought it would be so for others, too, but when I tell them, their attitudes have never been compatible with mine. They worry about me, and I get discouraged about them.

Generally, if you do not have some conviction, even knowing a lot of Dharma will not help. They worry that I won’t perfect the accumulations and say, “Aren’t you being a bit extreme?” to make me regret it. Isn’t that one of the black dharmas, making someone regret something they should not regret? The sutras say that if you rejoice in the virtue another has done, you gain half of the virtue. Do they not understand that?

When I say that, some say, “We are not saying you are wrong; we are giving you advice from concern.” It depresses me that concerned people give such advice. It is evidence that they have no other thought than that. I find it astounding. In actuality, they are saying, “Do whatever you can to not be liberated from samsara.” Even if they are concerned, I will not listen.

I have made Dharma connections with some who are said to be great meditators or venerable scholars with great knowledge of the Dharma. With some of them, when we tell each other our stories, our attitudes have not been at all compatible. I felt no desire to converse freely with them and let them prattle on as they wish. Even those said to be good practitioners gather enough food and clothing so that they will not depend on anyone else, saying, “I don’t want to depend on anyone for food in this life.” They think they will go stay in a monastery in some fine valley where there is no need to accumulate misdeeds and do as much spiritual practice as they can. There are no more than just one or two practitioners who think, “Let this life turn out as it will.”

In my opinion, we must flee the suffering of samsara that is to be eliminated. We must accumulate incalculable accumulations to achieve the result, perfect buddhahood. I think we must practice whatever is said to be the greatest merit. If even when selling something such as woolen cloth, we let the other win by four or five pounds without them knowing, I think it will bring great merit.

When I say this, others say it is taking a loss without any return. It would be better to give, they say. Dharma practitioners should not actually want any return and should take delight when other beings, who are like their father and mother, win instead of themselves. If they are not like that, there is no way they will awaken to buddhahood. It is also the opposite of meditating on the four immeasurables. In order to achieve buddhahood, you should be able to give even your body and life if it will benefit sentient beings, not to mention giving away possessions. How could a practitioner who loses a couple of nights’ sleep when they suffer a small loss on their merchandise help anyone else? They are causing themselves great harm.

For example, when people offer tea to the monks of one valley on one morning, someone else might say they have gained merit, and they will think they have done something virtuous. But then they stay in a valley or monastery where many people have gathered. They buy when goods are plentiful and sell when they are scarce. They do not sell at the going rates, or use quarts, ounces, and accepted measures; they keep on pushing until they achieve their wishes, not giving up until others are left powerless and unhappy and their own hopes are fulfilled. This is not just one or two people. It is all beings in the ten directions. It is not just for one day, one month, or one year. They do it their whole lives. In brief, they feel good if they do something virtuous for one morning but do not feel even a moment’s discomfort for spending their entire lives accumulating misdeeds. I wonder what kind of a mind they have? What assurance could they have?

The way that they have come under the control of ego-clinging and desire, there’s no need to speak of them being liberated in the misdeeds’ lack of inherent existence. First of all, they haven’t even heard that the misdeeds ripen as rebirth in the three lower realms in the next life. Even if they have heard, they do not think of it. Instead, without shrinking from ill-repute in this life and suffering in the next, they are able to sacrifice everything—their body, life, and Dharma—if it seems they might gain some riches. They deserve our compassion. That is the epitome of wallowing in the causes of suffering.

I have been to some present-day monasteries and asked them how many fine individuals they have there. They say there are a few. When I ask what they are like, they do not say they are learned, venerable, good, endowed with qualities, or realized, or that they benefit others greatly. I ask who they are, and they tell me about individuals who have gold and turquoise, horses and cattle, and farms and property, who have this many retainers and servants, or that many possessions. They are the life blood of the monastery; the one named this and the one named that are good people, they say. What they call being good is being wealthy, so they must be desirous and interested only in this life. Being very wealthy is usually a sign of not shying away from misdeeds, suffering, or ill-repute. Such a monastery could never be a setting for true Dharma practice. You should leave that place just as a bird leaves a lake when it freezes.

Generally this attachment and greed for the five sensory pleasures leads to lasting suffering in the end. Thus even if you were to help others a little, you would need the result to come to you in this life, and there would be no difference between you and all those who have not even turned their attention toward philosophy. Therefore, anyone who wants to practice Dharma should not expect any favors or reciprocation in return for helping others, who would then think that they needed to repay the favor. If they failed to reciprocate, it is possible that you would get angry, and they would feel ashamed or inadequate, and go astray. Anyone who wants to practice should not give even their fellow practitioners food with the strings of this life attached. If others give it to you, do not eat it. In the end, it will become a back and forth of food that will eventually cause you to lose the Dharma.

Furthermore, instead of bringing their minds to the Dharma, all practitioners gather wealth for fear of being badly off in old age. They make people feel good and look for some insurance. This comes from not developing certainty in the Dharma. If you believe in the Dharma, there is no better insurance than Dharma. If you practice Dharma properly, you will have no fear of being badly off when you are old.

Generally, if we consider those who seem to have confidence that they will live to an old age and have the ambition to do something that might help themselves at that time, in the next lifetime they definitely will experience only the sufferings of samsara. They should make ready some provisions, insurance, or anything that will help with their ambitions for the next life. Instead, they simply act as if old age in this life will happen only to them and the suffering of the next solely to their hostile enemies. Not even Dharma practitioners have thought this through. Not having contemplated the Dharma, they only bring pointless suffering upon everyone, themselves and others. Who could bear to think about them still being like that?

Some say they lack the provisions for Dharma practice and don’t practice, but they find the provisions for committing misdeeds and automatically do them. This is because rich monks in monasteries have never contemplated death and the suffering of samsara, and you important people seem to be responsible. I say they are giving up a small household and taking up a big one. What they do is Dharma, but their ego-clinging is even tighter than a householder’s. This is a sign of wandering in samsara, but they do not understand that. Not finding the provisions to practice Dharma is due to not believing in the Dharma. They are afraid that practicing Dharma will make them suffer and hope that committing misdeeds will make them happy. Hoping to get their hands on some small something, they do whatever they think of in their hearts.

When geshes teach others the benefits of generosity, they all say that possessions have no meaning, saying things that seem quite true. But their innermost thoughts are focused on wealth, and that is depressing. When the Dharma and their actual practice become incompatible, how will anybody want to come listen to them? It is a sign that they seek material offerings when they say to others, “Give alms. Do business. Amass things. If you don’t have a few things, the lama will not pay attention to you and all your friends will get angry.” Their words contradict the Dharma, and that dissipates their warmth.

It is certain that actions and intentions always go together. The sign that their intentions are for this life is that their actions are to work on ambitions for this life. Those whose intention is a wish for emancipation do whatever will liberate themselves from samsara, and bodhisattvas do whatever bene- fit others. That is what they put into practice. We should act as is taught in the Dharma and teach it as we have practiced it ourselves. If we teach others without practicing it properly ourselves, we are like a leper practicing a garuda sadhana, and no one will come to listen.

Geshes give their attention to those who are of good birth, rich, assertive, ambitious, able to get things done, good at whatever they do, and highly regarded by their friends and relatives. But they say that those with faith who seek Dharma from a fear of death are greedy and unreliable. “He’s ineffective, shallow, and unreliable,” they say. In addition to not helping them, their relatives, families, geshes, khenpos, masters, gurus, and companions despise them and try to get rid of them. Assertiveness, wealth, ambitiousness, and being well-connected are antithetical to achieving enlightenment. Those who practice Dharma and are humble see profit, fame, possessions and sensory pleasures as enemies and faults. Geshes who consider those who have given up on this life to be incapable and will not help them, while paying attention to the wealthy, outspoken, and connected, are not true spiritual friends. An authentic spiritual friend, as described, “Teaches beings the Dharma without material offerings.” Thus they should pay attention to those who practice Dharma properly.

A good monk is someone who is fearful of death, diligent, uninterested in this life, and intelligent, and who trusts the Dharma fully. This is because we are fleeing samsara and accomplishing perfect buddhahood. We have faith in the Buddha and seek the Dharma. Those who are very assertive, competent, and ambitious are going further and further away from buddhahood. Thus becoming skillful from today onward in the methods of progressing to buddhahood itself is what we should call ambition. That is what we should call assertiveness. That is what we should call being good at what you do. In terms of a practitioner, that is also being learned. That is being venerable. That is also what is called being a good master. That alone is the method for achieving buddhahood swiftly. That is the abhidharma. That is the sutras. That is the vinaya. That is listening, contemplating, and meditating. That is also bringing together all the arduous austerities and all your capabilities to accomplish buddhahood.

All the sutras, scriptures, and classes of tantra from The Verses on the Vinaya up to Guhyasamaja are Dharma for a single individual. They were taught with specific times and stages in mind; there are none that were said to be unnecessary. All the Dharma is the same. If we say “our Dharma” and “their Dharma” and then criticize someone else’s, we will be reborn in hell, it is said in The Noble EightThousand Verses.

It is not right to talk about any individual. All Dharma is practiced through intention, and we do not know what their intentions are. When we look at people who are focused on this life, it might seem as if they only accomplish things for this life, but there are some who have no thought at all of their own desires and do all they can for the sake of other sentient beings. There are also those who say they are benefitting others but are accomplishing their own aims. Accomplishing one’s own aims can also be of benefit to others.

Some say it is impossible to have no wishes, but the fault is in their own mind.

Some say you need wealth only in order to truly practice Dharma. If you lack resources, you need to curry favor with others, but you will not need to if you have your own wealth. Therefore having a few things is an aid to the Dharma, they say. But none of them have thought about death. That is what someone who has not gained certainty in the Dharma says. If you do not truly think of and recall death from your heart, the Dharma will never happen. If you do genuinely recall death, there is no way you could bear it mentally. At that point how could you have any desire to amass things?

Some reply that they will use their wealth until they die, and then whoever wants it can take it. These are exactly what I call people who are focused on this life. They may have their own wealth and may not need to curry favor with others, but it is certain none of those practitioners will ever practice better than they do now. One needs to put up with a few hardships to achieve perfect buddhahood. When you buy a large gemstone, you need to put up your own money, collateral, and an additional amount. There is no point in them knowing much Dharma. There is no point to profound oral instructions, either.

When you meet a good guru, your mind will likely become the dharmakaya. Now is the time to look for a good guru, but some say, “What good will going to see a guru do? It would be better to fake meditating.” Many people talk like that. You need to gather incalculable accumulations to meet a good guru, so what good will it do to not look now and instead keep faking it? If you meet a good guru, you will develop samadhi through the guru’s blessings. Because of that, you will realize your mind and awaken to buddhahood. But some would rather not be criticized than awaken to buddhahood.

Generally Dharma does not come from ambitiousness and assertiveness. Dharma depends upon faith, diligence, and prajna. Those gathered around a spiritual friend should be there to see how much they can direct their minds toward the Dharma, not to see who is the most ambitious, who the most assertive, and who the biggest swindler.

There are those who, when a spiritual master compassionately gives a profound Dharma teaching, do not call that compassionate, but if he gives something material they do say he has been compassionate. These days they criticize those who go looking for a guru and pith instructions. When someone gets a loan of two bushels, those who care for him say, “Things are working out for you over there. You should go there. In the meantime, I’ll look after your house.” But that is a mistake.

That we will have to leave everything good behind and go off alone is not some tale we have heard, without knowing whether it is true or not. It is plain to see now that people, their eyes agape, leave absolutely everything behind and go. Yet those who are clever, assertive, and ambitious do not sense this. Even old folks who have reached the age of eighty have ambitions for this life. All those with shallow dispositions who act on short-term happiness have little character. You may say you won’t be happy when you are old, but if you only act on ambitions for this life, you will be even less happy in the next.

Some say that you cannot include death in discussions. If you do not include death in your discussions, then you will only think that you won’t die. Your thoughts will only be of this life, so you will think, “Today I’ll do this. Tomorrow I’ll do that. Next year I’ll do this. I’ll do that in my old age.” These are only thoughts of this life. Practitioners should do the opposite and not include immortality in their discussions. Then you can make preparations for death.

Our mind should be comfortable at the time of death. We must leave everything good from this life behind and go, so worldly abundance is incompatible with being a practitioner. Now we admire worldly people and they admire us back. But being incompatible with the worldly means that instead of admiring them, we should turn our backs on them. Merely not getting married does not help. You must turn your back on the eight worldly concerns.

Gathering merit means that your mind becomes the Dharma, not that you are well-respected or have good clothes. You might be sick with leprosy, blind with your hands and feet amputated, your clothes so badly tattered no one could take hold of them, but if your mind becomes Dharma, that is called accumulating merit.

Nowadays everyone seems to call those who are good at accruing wealth men and women of good character. But I have seen many amass wealth and then die. Even animals know very well how to gather wealth—marmots know very well how to gather caches of tubers, bees gather honey, pikas stack hay, and birds construct their nests. If you are generous instead, you will not be born as a hungry ghost, and when born in another realm, you will not be poor, as is said in the Verses Summarizing Prajnaparamita.

We praise having ambitions for old age, but it would be better to sow a long-lasting crop to that same degree by practicing the Dharma properly. To say you understand the Dharma is to say that you know the methods to achieve buddhahood. The words are not the point. Instead of saying you have knowledge of the path, it is better to embark on the path and go. If you do not start practicing right now, you may think that you will meditate after you have made all your preparations, but that time will never come. You will use up your whole life preparing.

Some say that tantra and the vinaya are exclusive of each other, but they have misunderstood. If something occurs that is an inappropriate basis for the mantra, it is not the vinaya. If something occurs that violates the vinaya, it is a sign of it not being the secret mantra. To reap harvests in the fall you must sometimes irrigate the field and sometimes you must till it and make furrows. In doing so, you concentrate all your efforts, and the furrows yield a crop.

Geshes who know Dharma well all love to talk. They do not initially practice Dharma out of a fear of death. They study and learn, thinking that they should at least avoid being criticized by people, be well-respected, and be called a teacher, elder, bhikshu, or geshe. Then the monastery’s stewards and insiders will have to curry favor with them. They take full ordination and pretend to be especially venerable so that everyone will call them practitioners. They first study the scriptures a bit, get a few pith instructions, and then say they practice meditation. They make use of various methods to gain a higher position in the ranks than anyone else and have jostling crowds exclaim, “What an amazing geshe!” Such geshes and so forth are focused on the hubbub of fame and lack any of the causes and conditions for liberation from samsara.

What good is a teacher learned in Dharma that is not an antidote for the five poisons? What can cure an illness that cannot be remedied by medicine? What will high regard, good management, and work do for you if you have not extinguished your own wishes and developed conviction in karmic results deep within? What will acting venerably do for you if you are not revolted by samsara and sensory pleasures? Who can fool the Lord of Death’s mirror of karma? What good is a geshe who doesn’t even have a smidgen of bodhichitta or altruism and really desires the eight concerns? Who will you appoint your helper and friend in sorrow when you experience the ripening of your wrong actions as suffering? You should have thought differently and avoided pursuing only sensory pleasures and greatness in this life, but you did not. You have not done whatever you could to develop the Dharma in your own or anyone else’s being. You have not tried to focus your attitude on the immediate, and that is at fault. You should, like noble Sadaprarudita, want nothing but buddhahood.

Making this life most important and practicing Dharma on the side will not work, but no one will listen. If you do not recall death, you will do whatever is most profitable in this life. You will even be able to violate your guru’s commands if they do not measure up to your ambitions. If it seems it will profit you in this life, you will pretend to be so faithful and so devoted to the guru. Deep down, this annoys me.

The verse “So hard to gain, these leisures and resources…” should be enough on its own, but no one realizes that. They don’t even seek the Dharma. They hope for the merit of the Dharma from their knowledge of the profane. That is profoundly mistaken, but they do not understand. They deserve sympathy. 

If you do not turn your mind away from this life, your fear of being badly off in old age will prevent you from being generous. Even to keep discipline, you must have no desires, but fearing being badly off in old age breeds desire. Therefore without eliminating desires for this life, you will not perfect the accumulations, so it is important to give up on this life. It is important to give up on this life. It is important to give up on this life, I say three times. This contains all the crucial points of the Dharma. This is how you should distinguish samsara and nirvana. All lasting ambitions begin with this. This suppresses all faults. The foundations of all joy and goodness must be laid on this. It is crucially important to abandon all thoughts of this life. You have no chance if you do not. They are what get you into all suffering, so you must eliminate them in whatever way you can.

Before we start to practice Dharma, none of us practitioners have much attachment to wealth and things, and we seldom yearn for those close to us. We do not want to pay attention to work or tasks. But once someone enters the Dharma, they make profane ambitions the most important. They show up for the detailed work and when it’s time to be stingy. Even if they cannot do anything else, they spread the word, speak badly, and bear bad omens. At the very least, they act as the messenger. They go into excessive detail on their possessions, and when doing business, they will go to a degree too difficult for anyone else. When made to practice the Dharma, what they think of is riches. They only do what they are not made to. This, too, is because of not remembering death.

If you practice Dharma properly, your enemies will all be dear to you. It will make all those close to you feel good. All the buddhas and bodhisattvas grant their blessings to that. This satisfies the wishes of all the gurus and spiritual friends. The gods and Dharma protectors will fulfill all your ambitions, and all your intentions will be accomplished as you wish. Therefore understand that your mind becoming Dharma alone is the most critical point. You must know how to bring all the Buddha’s words and classes of scriptures to bear upon your mind alone.

Those who currently are the equals or superiors of their peers, who are eminent and well-known, may seem prominent now, but they too will definitely die. When they die, there will be a difference. 

To bring it together and wrap it up, we must have no regrets at the time of death. When we are stricken with a fatal illness and know we will not escape, it is too late to say, “I am not destined to die like this. I have something better to do than this. If this old ghost doesn’t die, I really will genuinely practice the Dharma.” Therefore stoking the fires of desire now is no help. We are wandering in samsara but have the opportunity to awaken to buddhahood. This brief life will definitely run out. Therefore we must give up on this life and genuinely practice the Dharma.

Even though I do not think it will help anyone else, I could not help but say this to myself. If this was not from the heart, punish me.



This was Guru Potowa’s Long Soliloquy, the ultimate evidence of practicing the Dharma.


Rejoice to those who can attend the teachings by Karmapa at the 33rd Kagyu Monlam...
Karmapa Chenno ...

莲花生大士祈祷文 Guru Rinpoche Aspiration Prayers

Chanced upon this Guru Rinpoche picture at Venerable HaiTao's centre after life liberation event. Attracted by the Aspiration prayers...

中文名: 莲花生大士祈祷文
录自:《柔和声》
原文作者: 冈波巴
改写: 蒋扬钦哲旺波

<<莲花生大士祈祷文>>

一切佛的化身,莲花生大士 
我祈请您加持一切众生的身口意 
虽然我的心受各种各样的打扰 
但一天终了,我的心终归回到正法上 
请加持我,我的修持能够成功 
请加持我,让我一切修道上的染污都能终止 
请加持我,让这一切染污都能转成智能 
请加持我,让一切不合佛法的念头会逐渐减少,最后完全终止
请加持我,让我的慈悲心能增长
请加持我,使我的相对和究竟菩提心能增长
请加持我,能证得心的本来面目
请加持我,能迅速成佛
请加持我,让我能救渡一切众生

以上是宗萨蒋扬钦哲仁波切每日就寝前所念颂的祈祷文,原文为冈波巴所撰,后经蒋扬钦哲旺波改写。经仁波切慈悲俞允,未受口传者亦可读颂。 --------录自《柔和声 》
(Ref: http://wapbaike.baidu.com/view/13717610.htm?adapt=1&amp;)




It is an interesting affinity with Guru Rinpoche.
Before I went to Monlam in India in 2014, I recall a Dharma friend wanting to introduce Him, bubbling about her trip to Bhutan or Nepal? but with little understanding about Vajra then and do not want to engage into any unknown practice, I did not pay much attention...

Then, at Monlam, Karmapa requested Monlam participants to engage in chant of the 7 Line Prayers... It is from there I know about Him from the English translation of the prayers seen below provided by my Dharma friend then.


Interestingly after returning, I managed to memorise the prayers in Tibetan but stop short of the mantra since that is not required then and I am somehow confused with combination sequence of the terms: Om Ah Hum, Benza, Guru which is commonly used in other mantras (though it is a short mantra). My friends are amused I can memorise the long prayers but not the short mantra.
My affinity with it continued when I was given this CD on Guru Rinpoche mantra (distributed by Pureland marketing) and it has clear pronunciation of the 7 Lines Prayers and mantra compared to others searched on You-tube with much strong accent that I could not made up the right pronunciation.
As a gratitude to the giver, I decided to include 21 chants of the  mantra : Om Ah Hung Benza Guru Pema Siddhi Hung in my daily homework after the 7 Lines Prayers.

In a recent meditation retreat, due to the uncomfortable cushion and body not in top form that day, I was suffering from immerse numbness and pain in the meditation posture. 
It is quite common for me to suffer tolerable numbness and I will just watch and aware of it but I was in such a bad numbness and pain that day that I start to think whether I should ask Amitabha Buddha or Avalokiteshvara Bodhisattva for help to relieve my pain. The thought was like appearing on left centre of my brain and suddenly Pop, a sound arises from the right side of my brain : Om Ah Hung Benza Guru Pema Siddhi Hung.
I was surprised with the thought and reacted , "Huh ?  Why you?" With this thought,, it disappeared and I am back to my suffering...:P
Hmm... thinking back, I really wondered why the thought on the chant would appear at all, as it only formed a small part of my daily practice or now thinking back, is it the presider of the retreat is a strong advocater of Guru Rinpoche, hence He came as protector for the participants?
Repent, 
It was later reminded that Guru Rinpoche is the embodiment of body of Amitabha Buddha, speech of Avalokiteshvara and mind of Shakyamuni Buddha.
莲花生大士是弥陀身、观音口、释迦心,合诸佛菩萨身口意之三密金刚应化身。(https://zh.m.wikipedia.org/zh-sg/%E8%93%AE%E8%8A%B1%E7%94%9F)

Then I am like the story on Manjushri Bodhisattva in not embracing Guru Rinpoche delightfully :P
文殊菩萨说法偈:
苦瓜连根苦...
甜瓜连根甜
我本超三界
却被阿僧嫌
In this incident,  it is 
忆莲师佑偈:
阳日阳气聚
阴日阴气聚
我本三佛集
却被阿胡嫌

and so after event, I think I need to read up more about Guru Rinpoche and share here as reminder...
-----------------------------

"From the heart of Buddha Amitabha, light rays radiated into the bud of a lotus on Danakosha lake.

Upon its ripening, appeared an amazing child, adorned with the major and minor marks sitting atop a thousand petalled lotus.

Glorious Guru Padmasambhava, please protect and guide me until I attain complete enlightenment.

Inseparable from the Primordial Buddha Samantabhadra, the all-pervading Lord of the three jewels of Buddha, Dharma and Sangha, and master of the three roots of lama, yidam, and dakini, the glorious Guru Padmasambhava should be definitively understood as being the essence of Buddha Amitabha."
(~ http://www.muktinath.org/buddhism/padmasambhava1.htm)


[Perhaps there do arise some affinity since associated with Amitabha Buddha.
It is also recently heard again that He is the embodiment of Amitabha Buddha, Shakyamuni Buddha and Avalokitshvara Bodhisattva, so that may suggest why He appeared as embodiment of Amitabha Buddha and Avalokiteshvara Bodhisattva but I can't find the right article that states that in English at this moment...]


------------------

OM AH HUNG defeats the army of the five mental poisons 
VAJRA defeats anger 
GURU defeats pride 
PEMA defeats desire/attachment 
SIDDHI defeats envy and jealousy 
HUNG defeats the armies of gods, demons and humans

"If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.

If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one's brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.

If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.

If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.

In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime."

More... please read http://www.rinpoche.com/gurumantra.html
http://mp.weixin.qq.com/s?__biz=MzA3ODc5OTQyNA%3D%3D&mid=401676381&idx=1&sn=622ef7be6437721552cd94cf69b55bcc&scene=1&srcid=02070ofraxqOyMSOT7vpTFOp&from=singlemessage&isappinstalled=0#wechat_redirect
http://mp.weixin.qq.com/s?__biz=MzA3ODc5OTQyNA%3D%3D&mid=401676381&idx=1&sn=622ef7be6437721552cd94cf69b55bcc&scene=1&srcid=02070ofraxqOyMSOT7vpTFOp&from=singlemessage&isappinstalled=0#wechat_redirect

Friday, January 15, 2016

Inspiring posts

Gathered from various sources from internet...























Friday, December 18, 2015

逆缘增上

缘起: 逆境出现,所以收集了一些勉励篇张勉励众与己逆缘增上。。。
---------------------
如果將逆境視為修行的機會,這似乎就是利用它的最好方式。一旦逆境生起後,我們就無法制止它,不讓它發生,因此我們應該要善用它。光是惱怒無補於事,最重要的是,我們如何看待逆境,並且應該將它視為機會。——法王(美國《禪修指導》)
https://mobile.facebook.com/karmapachinabbs/photos/a.420660341284047.117157.420646831285398/1228273823856024/?type=3

在祈願法會的工作上,
你們可能產生一些煩惱,
例如:生氣,或覺得遭人忌妒、
受人欺負、被人壓榨等。
如果你因為這些煩惱
或情緒而決定不做了,
那麼你應該告訴自己:
比起讓你生氣或忌妒你、
欺負你、壓榨你的人,
更重要的是信任你的人。
你不應該為了忌妒你、
傷害你的人而退轉,
你應該為了信任你的人而前進。
~ 大寶法王噶玛巴
https://mobile.facebook.com/story.php?story_fbid=977698948933620&substory_index=0&id=220237744679748

絕對不要發怒。即使有人蓄意、惡意地傷害你,也不要發怒。如我們所了解,你應該感謝這樣的人幫助你清淨過去的惡業,增長你脫離輪迴的決心,並且生起慈悲。 __#頂果法王#
https://mobile.facebook.com/954716454584558/photos/a.954722584583945.1073741828.954716454584558/1007374885985381/?type=3


【以愛相待,怨敵也會變菩薩】如同經典中所言:正是因為萬法空,所以可以展現一切法。不管是可見的色法也好,人跟非人的種種相也好,你喜歡的或不喜歡的對象都好,他們都是暫時分別妄念與分別心下的產物。我們必須了解這點,甚至必須進一步對有害的邪魔、眾生,生起慈心、悲心。-----噶千仁波切
https://m.facebook.com/photo.php?fbid=457474141104507&id=100005257744695&set=a.103819423136649.4404.100005257744695&source=48
如何對待我們身邊的惡人
世間上有很多我們認為的惡人,但是所有的惡人裏面他都有他的善良的一面,只是在你面前展示的他是惡的一面。所以對這些惡人怎麼辦?我們不能以牙還牙,不能以暴力來回報暴力。
儒家有些方法,比如你可以敬而遠之,甚至你還可以進一步想,像孔子說的:三人行必有我師。
“三人行”這個三人,一個是善人、一個是惡人、一個是自己。那麼善人我們要見賢思齊,惡人是一面鏡子,讓我們不要這樣做。所以惡人也是善人之資啊!這樣我們不能憎恨他。
實際上惡人有時候候在我們成長的過程當中,對我們是有幫助的,所以釋迦牟尼佛他一定會伴隨着提婆達多。釋迦牟尼佛最後在《法華經》上告訴一個真相:我由于提婆達多善知識故,讓我快速成就阿耨多羅三藐三菩提。
這是佛教給我們一種深刻的辯證法。就是人需要一種挑戰,他在應戰的過程當中,他才開發了他很多生命的潛能,在逆境當中他才成長得更好。在一個很粗礪的磨刀石上,你這把刀才磨得鋒利;在烈火當中,你這個金子才更純淨!
當我們處在逆境,處在冤家惡人堆裏面,你能夠應對,你成長得會更快。所以不僅對他不憎恨,而且還得要感謝他,感謝我們的競爭對手,感謝惡人。至少他能夠讓我們修忍辱波羅密。
~https://m.facebook.com/groups/1551706265064490?view=permalink&id=1695458160689299&ref=m_notif&notif_t=like

加油!!!
一個真正的修行者,如果想讓修行有所進步,反而應該期待的是障礙、逆緣,然後在這些現實的考驗當中磨練。

這也是為什麼菩薩被稱為勇者,因為菩薩的心是堅強的、是勇敢的,他總是願意藉由各種逆境來磨練心志。不然,在舒適的環境裡,誰都是勇者,不是嗎?但是真正的勇者,是在逆境中才能顯現出來。
但這裡也不是要大家逞英雄,主要是提醒我們要有自信、有勇氣,這才是一個菩薩的行持。
~《2015年歐洲弘法行》
https://mobile.facebook.com/416809031663900/photos/a.416822804995856.101987.416809031663900/1133384240006372/?type=3

妙法洲法語~
勇氣
在逆境中,如果能保持真誠的善心,是十分珍貴的,這樣就足以讓我們有勇氣去面對一切。
~ 取自大寶法王《閱悟《第二冊》》
https://mobile.facebook.com/447838908591437/photos/a.448189335223061.98531.447838908591437/1044315892277066/?type=3

「人在快樂的時候,一般不容易學到很深的道理。如果感受一次痛苦,有智慧的人就會思考很多,學到很多。痛苦是一種經驗,也是一種教育,依靠它,可以讓自己內心強大,還能升起一種同理心,理解別人的情緒和感受,對別人的痛苦萌發悲心。」~~索達吉堪布

「如果事事都如意的話,你就可以假裝生命一帆風順 ; 但是當你面對真正令人絕望的處境時,逆境才是幫助我們下定決心和增強毅力的關鍵時刻。」~~達賴喇嘛尊者
~https://mobile.facebook.com/story.php?story_fbid=546667972165059&id=100004655833521&ref=m_notif&notif_t=group_added_to_group

應該思維:“在面對傷害、侮辱的時候,我若能安忍,不僅會讓其他人對我刮目相看,更可以訓練我的內心。如果所有人都對我非常好,我又怎麼會有修忍辱的機會呢?既然對方給我創造了這麼好的機會,幫我積累了這麼大的福報,我怎能不知恩念恩,反而惡言相向,出手還擊呢?” 當年阿底峽尊者就是考慮到,在藏地弘法時,會受到眾星捧月似的恭敬,沒有人會羞辱自己,為了修持忍辱,便故意帶了個脾氣暴躁的人一起進藏做他的隨從。連阿底峽尊者這樣的成就者,都在想方設法創造條件修忍辱,我們又怎能對忍辱的對境生嗔恨心呢?應該感恩才對啊!就這樣反复思維、反省、懺悔,並吸取教訓,下定決心,下次再遇到這種事情的時候,一定不能一時衝動,意氣用事,一定要平和地面對,妥善地處理。“鐵杵磨針,滴水穿石”,雖然嗔恨心很難控制,但若能從最小的嗔恨心開始入手,經過再三訓練,一定會有進步,以後的表現一定會越來越好。為什麼要從最小的嗔恨心開始入手呢?任何事情都要講究次第,先易後難。在面對小的嗔恨心時獲得了勝利,自己就會信心百倍、興致勃勃。隨著修行功力的不斷增強,最後在面對劇烈煩惱的時候,也能應對自如、舉重若輕了。反之,若在一開始,就妄圖去征服巨大的煩惱,就很容易碰得頭破血流,第一次一敗塗地,就會灰心喪氣,再也不會對修行感興趣了。
----慈誠羅珠堪布

在菩萨道上,敌人和试图伤害你的人可以是强而有力的助力来源。他们引起会触发愤怒和嗔恨的情境,给予你珍贵的机会来训练自己:用忍辱去转化负面的情绪。在修道上,这种人给予你的恩惠将远胜过任何立意良善的朋友。——顶果钦哲仁波切《你可以更慈悲》 
https://mobile.facebook.com/story.php?story_fbid=707206589415165&id=100003774920040 只要擁有「四它」:面對它 ̖ 接受它 ̖ 處理它 ̖ 放下它的智慧心,
法鼓山創辦人 聖嚴法師---四它

1.面對它:正視困境的存在,不逃避不畏懼。
2.接受它:接受困境的體驗,不怨天不尤人。
3.處理它:用智慧處理事,以慈悲對待人。
4.放下它:盡心盡力做好,結果如何不再煩心

就能夠在順境及逆境中遊刃有餘,
自由自在地向前看 ̖ 向前行了.
成功與失敗不是絕對的,
當遇到失敗時, 卻往往也是成功的轉機.
◇ 聖嚴法師《人間世》 
~https://mobile.facebook.com/135270059907263/photos/a.708689872565276.1073741896.135270059907263/725950457505884/?type=3 ~


*(( 海濤法師智慧語錄))*
1、 我們的心影響著所見到的世界。擁有一顆快樂心的人,見到的是一個值得歡欣的世界 ; 內心充滿仇恨的人,見到的是一個令人憤怒的世界 ; 心中滿是憂傷的人,見到的是一個充滿悲哀的世界。

2、有智慧的人在獨處時會管好自己的心 ; 在與人共處時則會管好自己的口。

3、透過評判的眼睛看,世界充滿了有缺陷過失的人 ; 透過傲慢的眼睛看,這世界充滿了低賤愚癡的人 ; 透過智慧的眼睛看,你會發現原來每一個人都有值得你尊重及學習的地方。

4、 每個人都喜歡自主。但如果你在他人對你說了句什麼就大發脾氣,你就是正在把自主權交付於他 ; 慢慢地,除了你自己外,每一個人都成為你心的主人。

5、單單去祈求厄運消失並無作用 ; 如果你想避免痛苦 就要避免去做招致這些果報的言行。

6、我從不明白為什麼有些人視釣魚或狩獵為娛樂。我們的生命怎麼可能會透過另一個生命的結束而變得更加精彩呢 ?

7、一切人,一切事物都是相連的。在施予的時候,你實在是利益自己 ; 當傷害另一個生命時,你是在傷害你自己。

8、在別人做了些有利益世界的事時,若能生出歡喜的心,你也就是參與了這一件善事 ; 在別人做了傷害其他生命的事時,你的認同就等於參與這個惡行。

9、幸福之神常偽裝成困境,磨難和痛苦來輕敲你的門屝,智者分辨得出它的容貌,欣然接受它的拜訪。

10、將快樂分享給別人,就算是做了一件好事。

嗡瑪尼貝美吽!
~ https://mobile.facebook.com/story.php?story_fbid=554645208034002&id=100004655833521&comment_id=555119944653195&ref=m_notif&notif_t=feed_comment_reply&actorid=100006319412315
噶千仁波切開示:唯一的必要對治
在西藏的那段日子裡,偉大的大圓滿上師堪布門色仁波切曾教導我:「你的了證是到什麼程度,就看你遇到困境的反應。當事事都順遂的時候,沒辦法看出你有多少了證。」
當你發現自己陷入麻煩、當你處在極大的痛苦中、當一股強烈的情緒生起,唯有在這些時候,你才會知道自己的修持到了什麼程度。
門色堪布補充道:「逆境能彰顯你隱藏的過患。」
如果你在這些時候能夠維持如如不動的覺性,便不會被情緒的力量所帶走,而這正是你獲得修持覺受的徵兆之一。
如果你能極為精進地修持正念覺性一個月,如果你能認出甚至是最細微的念頭且同時不讓自己的心在迷妄中游盪,那麼,即使在這麼短暫的期間,你都能見證到極大的改變。猛烈的苦惱再也不會讓你那麼煩躁,因為你將察覺這如幻的遊戲而獲得個人的修持覺受。
其實就只有一項對治法門是必要的—正念覺性。單單這一個對治法門,就足以徹底轉化困境。
~https://mobile.facebook.com/954716454584558/photos/a.954722584583945.1073741828.954716454584558/1012483235474546/?type=3
H.E Garchen Rinpoche 尊贵的噶千仁波切
Understanding karma, I was not overwhelmed by suffering in the war. I was able to tolerate and create happiness for the future. Through understanding karma, I have attained independence and am now happy at all times. It is most important to understand that karma is within the mind. The Buddha said,' Perfectly tame your own mind. This is Buddha's teachings.' The Buddha did not say, ' Perfectly tame others' minds.' We must purify our own mind. When you purify your mind, you must begin with those who surround your every day, your family, friends, etc.
I have great hopes that all of you will take this to heart and give rise to kindness and compassion for each other. Give rise to love for your parents, your teachers and your country, and then expand this love for all sentient beings. In the future, when we die, even if we have accumulated millions of dollars, it will be useless. At that point, only a mind of love will be important. This mind will stay with us throughout all lifetimes. Therefore, it is my great hope that you hold on to this mind of love. (Part of Gar Quote 74)
~https://m.facebook.com/story.php?story_fbid=1707026409516485&substory_index=0&id=1417453198473809
Garchen Institute:
Here is Rinpoche's response for dealing with difficult people:
"Do not think about things like that. There is no benefit in grasping and thinking about it. 
You have to let it go. Everything follows the law of karma naturally, there is nothing we can change about it by thinking about it much. 
If your family members treat you bad in this life, it is the result or karmic creditor of your own past actions. We are responsible for out own karma, we ourselves have created the causes for all our experiences. Enemies, obstructors, mischievous relatives, etc. are only conditions but not the cause. Moreover, the past is gone, it doesn't exist any longer, we cannot change the past, we have to let it go, so do not think about this. 
What is more important is that which is actually in your hands, the future. Thus you should rather give rise to love and compassion in order to ensure a happy future. If you think about others' faults you will only get angry and resentful. 
Think about their qualities and stop thinking about their faults, then love will arise. If you can't stop the thoughts, think of Tara and recite her mantra. 
The Buddha said, "Perfectly tame your own mind, this is the Buddha's teaching." The Buddha did not say, "Perfectly tame someone else's mind." 
You have to purify your own mind. If you cling to these thoughts of resentment and frustration again and again, you form a habit, and this habit will manifest before you in the Bardo in the form of a delusive perception which is the projection of your own mind, just like a TV show. 
This is what creates hell, it is the projections of one's own anger and resentment. Let go of it and make an effort to cultivate love. 
The only thing you should hold on to is love. Then you have no fear when you die, you will be born in the higher realms and slowly attain enlightenment. So do not worry about the faults of others, rather purify your own faults."
~ From Garchen Rinpoche
https://mobile.facebook.com/garcheninstitute/photos/a.201772886538824.46426.186496401399806/594303680619074/?type=3&ref=bookmarks