Sunday, October 18, 2015

Good Articles on Guru

Been curious and interested on the topic of Guru, I had been reading articles on it and trying to understand the concept. Below are some good articles found in Internet that gave me some ideas about the term.


Watch "E1334 02 海濤法師 加拿大大悲菩提寺 我與噶瑪巴的因緣 國" on YouTube - https://youtu.be/3Tso5LyTA2I
根本上師指的是在幫助我們證悟到心性、空性當下的這位老師,才是根本上師。在這之前,可能你跟隨上師學了很多禪修口訣,但他不可以稱為你的根本上師,只能稱為你的上師。直到你功德圓滿,能認出你的心性、空性時,那上師才稱為你的根本上師。現在大家對根本上師的稱呼變成濫用了。——桑杰年巴仁波切
https://m.facebook.com/karmapachinabbs/photos/a.769712036378874.1073741825.420646831285398/1159886930694714/?type=1&source=48
一般說來,上師是非常重要的。所謂的「上師」是與妳非常有緣、能夠幫助妳、能夠爲妳顯示妳本性的人才是妳的上師。上師的身份可能是是一位妓女,如果這位妓女告訴妳一句話能夠點醒妳的本性,她就是妳的上師。舉例來說,今天講台上挂的都是噶居派傳承祖師的法相。白教第一位祖師是帝諾巴,他的外表看起來就像一位相當不成功的漁夫,不像現代的上師全身都是閃閃發光的。我們總認爲上師看起來一定是非常漂亮,而且全身會發光的。但我們必須知道外表長相並不能幫助我們。上師也不一定要非常老,因爲他臉上的皺紋與白發並不能幫助妳成佛,而且妳也不是想要找個爸爸。當然,父親的年紀都是比較老大的,我們不可能叫年輕的人爸爸。妳所要找的是能告訴妳究竟本來面目的人,他就是上師
https://m.facebook.com/story.php?story_fbid=636315116511257&substory_index=0&id=267012843441488&ref=bookmarks



噶千仁波切談如何如法承事上師
上師本為佛的法、報、化三身的總集。
至尊吉天頌恭曾說:“上師為佛的法、報、化的化現,即為三世諸佛的總集”。所以對上師恭敬是很重要的。
而我所言的根本上師是指能給予我們三種恩惠的重要之人,能給予我們灌頂,教授密法,及口傳教言(在實修上給我們口訣的)即為我們的根本上師。而還有一種為累世緣或累世業的上師,而所謂的累世緣或累世業,是指非常非常多世,不只今世,還有過去非常多世,我們接觸非常多的上師,曾給我們傳授過教法內容,這種是累世緣累世業的關係而形成的上師弟子之緣。

而上師和弟子之間的關係,我們能得到上師的加持,是來自對上師的信解心,是弟子對上師的信心。如果一位非常好的上師在你面前,如果不具信心,是不可能得到加持的。相反,如果上師不具功德,而弟子信心充滿,亦能得到所有的加持。
上師未和弟子結成師徒關係時,需互相觀察,上師觀察弟子一段時間,弟子觀察上師一段時間,這是過去所立的一些規矩。而在此五濁惡世,雖然還是用很長的時間來觀察上師或弟子,但是與以前還是不能相比較。因為以前的上師和弟子都必須具備的條件,以及所具備的性向,都有很嚴格的規定,可以觀察。但因時代變遷,這些條件和性向已經難以找到,而再經過長時間的觀察呢,也只能觀察到上師的弊病。而上師在找弟子方面,能夠找到可以承受他的教法的弟子也很難。所以,上師和弟子的關係在這個時代有點不相應。
在這世上,要找到一位具格的上師是一件非常非常困難的事,而在《事師五十頌》中有言,上師必須具備十種性向,而這十種性向在現世中是沒有辦法那麼具足圓滿。
如:對密續的善愛就是對貪、嗔、癡等過失在心續上產生的義理能夠完全了知;在戒律上完全清淨,沒有一絲一毫的損毀誓言;對是否具備這些條件要求非常嚴謹。但如今要找到符合這樣條件的上師是非常困難的。所以,我們要依止的上師最重要的一個特性一定要了解,如果有這樣的特性就可以依止,這個特性就是對他人自然地升起慈心與悲心,如果具足就可以依止。
特別是進入密乘修行,現在,各佛法中心都有上師常駐,弟子要很恭敬的對待上師。即使是上師沒有具足有如《事師五十頌》中所說的功德,但因為對上師的虔誠清淨的恭敬心,仍然能獲得上師清淨無間斷的傳承加持,如此,也不會毀損了上師與弟子之間的三昧耶戒。弟子如果對上師懷有疑心的話,甚至因而升起邪見,這樣對上師與弟子二者之間都種下了一個惡因。
密乘裡,我們稱上師為金剛阿阇黎,上師的身語意總攝三寶,上師的身是僧寶、語是法寶、意是佛寶,也就是十方三世諸佛的化身總集,依止上師就等於依止三寶。

就意義上來說,上師就是三寶,就功德方面來說,上師的功德勝於佛。那是因為上師教導你佛法,所以你才能聽聞到佛法,才能得到佛法修持上的進步。如果沒有上師的教導,你無法聽聞及修持佛法,也不容易獲得利益與進步。

為什麼這麼說呢?那是因為上師在佛法的修持上非常有經驗,他清楚了解每一個階段,而給予我們實修上的幫助。唯有透過上師,我們才能得到灌頂、密續的宣說、口訣的傳授。
只有經典於修行來說是沒有用的舉個例子來說吧,有一個人要去拉薩,如果跟隨一位有經驗的嚮導,就可以安全地到達拉薩,而且嚮導還可以為他介紹沿途的風光,規避走錯路的危險。但如果僅依照手上的圖紙去拉薩的話,雖然在地圖上知道距離有多遠、哪裡要轉彎,但與實際情形還是相差很多。
初學佛法時,上師給予我們分別解脫戒,告訴我們世出世間的種種苦的想像、造成苦的原因,依次給予戒律,讓我們知道行善就能得到安樂,而痛苦就是煩惱業的集合,這是我們初學佛時依止上師所得到的。
接下來,要在世間得到解脫,讓自他都脫離痛苦,上師給我們大乘菩薩戒,讓我們依止大乘的戒律來修持。

密乘或稱金剛成乘,金剛是表示其堅固不變的意思,金剛是形容每一個人的心性、如來藏,本性上沒有生滅變異的現象故稱之金剛。
當我們證悟空性時,可以徹底了解生死輪迴並解脫輪迴。試問能幫助我們證悟空性的是誰呢?就是上師金剛阿阇黎,上師可以幫我們徹底達到徹悟而成佛。
上師告訴我們,心如何在“因”上造作了惡業,進而導致我們沉淪於六道輪迴。但是,當時心的本質仍舊沒有改變,要知道能夠造作的是身語意,並不是我們真心本性的原始樣貌,只是我們沒有去認知而已。如果我們見性了,就像金剛一樣,能夠摧破任何煩惱,所以,金剛是用來譬喻我們的心性。

今天所開示的《事師五十頌》談上師與弟子之間的關係,過去,上師與弟子之間要彼此觀察,例如,子觀察上師方面,不可依止的條件有:上師無慈悲心、自私、嗔心重、喜歡造作惡業、記恨、慢心、追逐五種妙欲生活受用等
因為現在不必過去賢劫時的修行條件,若以過去的標準來看現在的上師,現在的上師多少都有以上所說的不可依止的過患。但是在依止上師得到灌頂及教授之後卻生起邪見,這樣對師徒之間是非常不好的。
我們要知道,雖然上師有著某些過患,但是上師所教授給我們的法教是有著清淨的傳承,具有很大的加持力,在虔敬的信心與恭敬之下,我們仍舊可以得到很大的加持。若上師不好,則上師自己墮落,若此刻弟子也跟著生起邪見,則弟子跟著一起墮落,所以在上師給予灌頂傳法後是不可以再生起任何邪見。另一方面,弟子也要時常反省自己,有時我們因為業障深重,讓我們始終只見到上師的過患,而無法領會上師對弟子教化時所使用的密行,反而錯會了上師慈悲的用心
同樣的,時常生起懷疑心、慢心、邪見等不好的身語意造作諸業者,也不是具德的弟子。
具德上師的心是非常柔順平和,不會有大的起伏。對他人的態度總是謙虛悲下,讓他人感覺有如在上位一般,戒律、禪定等功夫穩固,知道如何去利益廣大無邊的有情眾生
上師要具足忍辱的功夫,並且將忍辱表現在三個方面。一是堪於承受學習佛法上的痛苦,二是在圓滿利他的過程中接受一切障緣,三是面對弟子的批評不起嗔心。
上師的心是正直無欺的。上師不會隱蔽自己的弊病欺人,而足以真實的面貌對待他人。上師也不會為了自利動機而修行,而是表裡如一的去實行利他的佛行事業。

https://m.facebook.com/photo.php?fbid=436025496582705&id=100005257744695&set=a.103819423136649.4404.100005257744695&source=48


我們要清楚尋找上師的目的。
不是找個上師教你行、住、坐、
臥、吃飯、走路,也不是做世間
的法事驅除那些鬼障、
魔障讓你永享天福,不是這樣。
我們為什麼去找一位善知識,
找功德無上的一位上師?
因為我們要脫離輪迴,
要去分辨取捨善惡,
這是尋找上師的真正目的。
——大寶法王噶瑪巴(2009.6.27)
https://m.facebook.com/17Karmapa/photos/a.503856979648957.118071.342043039163686/1033276640040319/?type=1&source=48


學習佛法為什麼一定要謹慎選擇上師?
依止上師,是剛剛開始學佛時,一個非常重要的課題。如果因為不如法地依止上師而誤入歧途,那就白白浪費了珍寶人身。人生苦短,在短暫的一生中,遇到正法很難;遇到真正的善知識——金剛上師就更難;此後,能依止金剛上師如理如法地修行,更是難上加難。所以,要想學正法,本身就存在一系列的難題。但是,我們既然學佛,就要學一個正規的法,走一條正規的道路。
佛教就像一個超級市場,其內容十分豐富。如寧瑪巴的《大幻化網》裡講,佛法可分為五乘:第一是人天乘;第二是聲聞乘;第三是緣覺乘;第四是大乘顯宗的菩薩乘;第五是密乘。無論你想求的是什麼,佛教中都應有盡有——想求人天福報,有人天乘;欲求自利、個人解脫,就有聲聞乘;不僅自利還要利他,那就有菩薩乘和速道密乘。超市裡有各色商品,可以任君選購;同樣,在佛教裡,從世間法到最頂乘的無上大圓滿,也有一層一層的很多修法。其中要選擇哪一個,完全由自己決定,這是每個人的自由。
...
雖然諸佛菩薩希望大家都能修解脫法,不要去追求人天福報,但這只是他們的期望而已。他們既不會勉強所有的人都去修密法,也不會勉強所有的人都去修大乘法或小乘法。因為眾生的根機不一樣,而一個法門能不能度化所有的眾生呢?顯然是不能的。
正是由於這個原因,釋迦佛才會一轉、二轉、三轉法輪,傳了八萬四千法門。如果僅僅一個法門就能夠度化所有眾生,佛也用不著說那麼多的法了。
近代太虛老和尚提倡的人間佛教,主張建立慈善機構、承辦社會福利,幫助人或動物,解決一些現實生活中的問題。行持這些善法可以說是人天乘,也可以說是大乘菩薩的行為。因為,大乘菩薩非但不排斥,而且十分讚歎除了傳法和勸人修行以外的其他利益眾生的事業。至於,這些善行究竟是大乘菩薩的行為,還是世間法,端視行善者的發心動機決定。
凡是只考慮自己的解脫,無論聞思修或做世間善法都是小乘的道路;凡是考慮其他人的解脫,不要說聞思修,即使外表上是造罪,也是積累成佛的資糧。佛經裡有許多這樣的公案。我們經常為了自己去放生、修法⋯⋯,表面上做得非常好,但實際上,從根本上已經錯了。
那是不是,所有為他人著想的事情都是正法呢?也不一定。社會上確實有很多善良的人,每當見聞他們的事蹟時,我都感到非常慚愧。他們也不是學佛的人,也沒有說為了度化眾生而成佛,但是他們做得那麼好,這是有目共睹的。而我們天天從早到晚念了一遍又一遍:為了度化眾生發菩提心。但只是口在念,我們的心行是否與之相應呢?
總之,只有為了眾生的解脫而行利益眾生的事業,才是正確的路,也才是我們要走的菩提之路。但要如何走在這條正道上呢?那就需要一個具格的人引導,我們才能順利地走上這條菩提大道。
這就好比,無始以來,在生生世世流轉輪迴的過程中,我們肯定學了很多次世間的學問,只是現在想不起來了。然而,如今只學其中的一種,尚且需要一位老師的引導,否則難以完全掌握。謀求自己的利益,是我們生生世世做慣的;而放下一己之私、全心利他,卻是無始以來我們從未做過、想過,甚至連作夢都很少夢到的。現在,佛要求我們把無始以來一直做慣的放下,去接受一個從未想到的事物,該有多難啊!如果沒有一個具格的善知識引導、協助,我們一定無法安穩地行走於這條正道上。由此,更突顯出擇師的重要性。
~節錄自堪欽慈誠羅珠《金剛上師與灌頂》~

凡是從藏地出來,穿著紅衣,頂著活佛、仁波切、堪布頭銜的,都是具格的金剛上師嗎?
目前的狀況,往往是一些從藏地出來的、穿著紅衣的人,自稱是活佛、仁波切或堪布。很多人便在不了解他的背景,也不知道灌頂須具備哪些條件的情況下,貿然去接受灌頂。如果依止、接受灌頂之後,永不退失信心,那倒也無妨,但實際上又不是這樣。很多人都是一窩蜂、盲目地去接受灌頂、傳法,待他離開不到一星期,就開始毀謗——「喔!我們看錯了,他(上師)既沒有修證、沒有戒律,⋯⋯甚至連人品都不好。」、「你的上師不如我的上師;我的傳承比你的傳承好;我的教派比你的教派好」等等。這種情形相當普遍,也令人擔憂。
由上可知,在所有的上師中,對密乘上師的要求最嚴格,特別是對修證的要求,因為證悟不是很容易的事。密法絕對不允許你盲目地依止上師,它嚴格地要求你再三地觀察,選擇好上師後,再依止他聽法、受灌頂。
...
此後,有一個更重要的要求是——從今以後,無論發現他有什麼樣的過失,都不要退失信心。這位上師有功德也好,沒有功德也好,你都要認真地依止,否則就會造業。
~節錄自堪欽慈誠羅珠《金剛上師與灌頂》~


如何依止自己的上師
索達吉堪布開示你想要去一個陌生的地方,必須要找到一個嚮導,這樣才能省時省力,快速地到達目的地。修行是生生世世脫離苦海的大事,更需要一個在修行上有修有證的人的引領與指導,否則,自己摸索,道聽途說,盲修瞎練,會讓你失去今生解脫的機會。所以,對一個真心渴望解脫的人來說,依止一個具德的上師是十分重要的。
在我們修行的過程中,每個人會因不同的緣分遇到各種上師。有的給你皈依,有的給你傳戒,有的給你灌頂,有的給你竅訣令你證悟。這些上師可能是一位,也可能是幾位。給你傳承、灌頂、令你證悟自性的上師是你的三恩根本上師,他是對你最有恩、最有幫助的人。
上師是三世諸佛的總體,即其身為僧眾、語為妙法、意為佛陀,總集三寶;又身為上師、語為本尊、意為空行,總集三本尊;又身為化身,語為報身,意為法身,總集三身。上師是過去諸佛之化現、未來諸佛之源泉、現在諸佛之補處。
從慈悲與恩德方面來講上師超過了一切諸佛,因為上師攝受了賢劫諸佛也不能調伏的-我們這些末法時期的可憐眾生。佛陀說:“上師即佛亦即法,如是上師即僧眾,一切能做乃上師,師為具德金剛持。”佛陀說:“沒有上師之前沒有佛,千劫諸佛等一切如來都是通過上師的竅訣而成就的。”
阿難曾經請問世尊:“在修行的過程中是不是大部分成就都來自於上師?”世尊回答說:“不,不是大部分,而是全部。”
一個人修行所得的所有成就全部來自於上師!沒有上師不可能有任何成就,沒有上師不可能有任何機會解脫。就好比一個病入膏肓的人,要想痊癒必須要依靠一個良醫,才能挽救生命一樣。所以想徹底解脫,必須要依止上師!
那麼,究竟怎樣依止上師呢?首先要觀察選擇上師,然後如理如法地依止上師,最後是修習上師的意行。
末法時期,很多惡知識特別善於偽裝成善知識來欺騙迷惑眾生,有的是魔化現,有的是普通人裝扮騙錢財,有的是普通出家人自稱“活佛”、“某菩薩再來”等等,魚龍混雜,行行色色。
如果不經過觀察盲目依止了一個普通人,結果不會有任何成就,白白浪費了珍寶般的人身;如果依止了“邪師”、“魔師”、“騙子師”不僅得不到解脫,還會一同墮落金剛地獄。這不是兒戲,不是小事,千萬要小心!所以在依止上師之前一定要有耐心,要用智慧去識別真偽。一定要依止具足法相的上師。
這樣的上師一定具有無偽的慈悲心、廣大的智慧、清淨的傳承、圓滿的灌頂、殊勝的竅訣。
現在有幾種現象。比如很多居士看了某些高僧大德的書及光碟就把他當成自己的上師,而且還互相比、互相爭,這都是不如法的。實際上他根本不可能成為你的上師,因為你無法得到他的傳承、灌頂與竅訣。


因此你所依止的上師除了具足法相外,還要考慮到能否親近他,隨時與他溝通。因為在末法時期修行,你會遇到各種違緣、障礙、困難、問題,會被惡劣的外境影響而糊塗、迷惑、顛倒、甚至退失道心。上師會時刻關注你,他會在任何一個關鍵的時刻直接地、隨時隨地地幫助你、提醒你、指點你、鼓勵你、引導你,讓你不偏離修持的正道。在他的呵護與加持下,你才能證悟自己的本性,達到徹底的解脫境地。所以如果你依止上師卻得不到傳承,或者得到傳承卻不能隨時親近,這樣的依止對今生的解脫沒有太大的意義,只是結個善緣罷了。還有些人依止上師卻根本不知道這是一個什麼樣的傳承,也不了解歷代傳承上師的情況,也不知道法脈相傳的過程,而且上師也沒有給你講經說法,卻指望見一兩次面就能令你證悟。現在的人哪有這樣的根基?這是根本不可能的事。
還有的人依止了上師卻根本無法與上師溝通,上師給你念了、加持了、但你什麼也不懂,有些連詞彙也聽不懂,這樣的依止一樣什麼也得不到。依此來講,成佛沒那麼容易,沒那麼簡單修行、解脫是多麼重要的事,所以希望大家不要唬弄自己,不要欺騙自己,在沒有證悟之前,很多地方不懂不明白,這不要緊,但千萬不要裝懂,這樣會害了自己,等到有一天明白的時候特別後悔,但是已經晚了。千萬不要讓這樣的悲劇發生。所以對一個真正想修行、想解脫的人來說,首先認真觀察選擇上師是十分必要的。


經過認真地觀察,如果這個上師具足了上述的條件,你就可以依止他了。然而依止也是有方法的,否則的話,依止也得不到加持。或者說:不如理如法地依止,不僅得不到加持,還會有罪過。那麼怎樣才能正確地依止上師呢?


其中最最重要的是:你要將上師視為佛!因為只有把上師視為佛了,才能得到佛力加持。事實上,上師是三世諸佛的總體,是佛陀為度化眾生而示現的凡夫相,他就是佛的一個化身。如果你將他視為佛了,就能得到佛的加持;如果你將他視為菩薩了,就能得到菩薩的加持;本來他是佛,你卻將他視為凡夫,你只能得到凡夫的加持,得到眼前暫時的利益。
在漢地就是因為不了解這一點,只依靠自己的力量修行,得不到佛力的加持,所以解脫的人特別特別少,這是非常非常可惜的。做為一個凡夫,你根本無法想像上師的加持力量有多大。可以這樣說:上師無所不在、無所不知、無所不能!在修行過程中如果出現違緣、障礙時只要猛力祈禱上師,真正依靠上師,所有的違緣、障礙會立即消失。有了上師什麼都不用怕,不會有事,什麼都能解決。你把上師當成真正的如意寶,好好地珍惜他,真心地依賴他,虔誠地信任他,他能為你安排一切,他能給你一切!
(誓言莊嚴續)中說:十方劫中勤觀修,具相隨好之本尊,不如剎那念師勝;念咒修法千萬遍,不如祈師一遍勝。所以說:上師是一切功德與加持的來源,要想達到功德圓滿必須得到上師加持,要想得到加持必須要培養對上師的信心。信心是一切成就的根本,培養對上師的信心是至關重要的。
那麼怎樣才能對上師生起真正的能夠得到加持的信心呢?
想生起信心就能夠生起信心嗎,沒那麼簡單,能夠對上師生起信心也是靠修持得來的。除了你要了解上師的廣大力量之外,重要的你還要了解上師的功德:上師的慈悲象太陽,無論你美醜、善惡,他都一樣的溫暖你、普照你;上師的胸懷像大海,無論你怎樣的愚癡顛倒、罪孽深重,他都一樣接納你、包容你。他像一個辛勤的園丁,在你的心中播下解脫的種子,然後澆水、施肥、鋤草;他像一個醫術高明的醫生,疹斷、治療、清除你身、口、意中的貪、嗔、痴三毒;他像一個嚴厲的父親,又像一個慈祥的母親,用心良苦、苦口婆心;他視你為父母、他視你為兒女、他視你為自己身上的肉;無論你在地獄、在人間他都會尋找你,引導你;他能捨棄自己的一切,包括生命,卻永遠不會捨棄你;你過去、現在、未來所擁有的所有的幸福與快樂全部來自於他的加持與恩賜,他比你今生的父母對你的恩情不知要大多少倍。因為有了他你才能永遠地脫離輪迴苦海,因為有了他你才能獲得永遠的幸福樂......。


所以說:對上師的恩德,哪怕是千萬次的獻上生命,哪怕是千萬次的粉身碎骨,也無法報答他生生世世的救度之恩!當你時時刻刻這樣憶念上師的功德與恩情時,你怎麼能不淚流滿面,你怎能不如法修行,你又怎能不珍惜他呢!


當你時時刻刻去思維上師的功德與恩情時,你就會對上師生起無所懷疑、萬分的恭敬及堅定信念!同時也會生起對萬事萬物無所畏懼的勇氣!如果上師說:從這個高樓上跳下去!沒有理由、沒有原因、就是讓你從此跳下去,如果你能毫不懷疑、毫不遲疑地照做的話,才可以說,你真正具足了對上師真實無偽的信心!此時就如同打井找到了泉眼,加持就像噴湧而出的泉水會源源不斷地進入你的身、口、意。你的修行會在上師這樣的加持下有一個重大的飛躍與突破,甚至在瞬間圓滿。

所以說:對上師越恭敬、信心越大,加持越大,成就越快、越大、越圓滿。但是可以客觀地說:對上師生起這樣的信心也不是一件容易的事,需要有一個修習的過程。如果你對上師暫時無法生起這樣的信心,也不要著急,只要好好祈禱上師三寶加持,按照正確的方法去修持的話,終有一天你會對上師生起這樣的信心的。


所以為了自己及父母眾生生生世世的解脫,你要好好地依止上師,你要誠心誠意、一心一意地依止上師。上師說一你做一,上師說二你做二,你要把自己的身、口、意全部供養給上師,不要夾雜一絲一毫自己的知見。你要如理如法,老老實實,認認真真地修持,這才是對上師真正的供養。
在你對上師生起了信心,在上師攝受你的過程中,他會根據你的根基、福報、習氣、層次,採用不同的調伏方法,或批評、懲罰,或呵斥、打罵。做弟子的一定要明了:正是這種方法才能使你更清楚地了解自身的煩惱、習氣所在,然後修正它、超越它。
上師的一句呵責、一次打罵會強行地消除你需要修行多年才能除的業障,這是真正的最大加持。在很多的修法中這是最殊勝、最有力量的竅訣。做為弟子的一定要調整好自己的心態,無論上師怎樣做,都要把此看成是調伏自己的方便,千萬不能看上師過失,不能生起嗔恨心,不能誹謗上師,更不能捨棄上師。否則破戒的果報是非常可怕的。


明確了依止上師的一切方法後,最後就可以修學上師的意行所說的修學上師的意行,是指對上師的慈悲、智慧、功德,及其它行為進行觀察後,隨時照此學習、修持,並不知疲倦地精進修持上師所傳的法要。依靠信心,由信心產生加持後,再由正確的修持方法,就能將上師相續中的一切功德全部納入自己相續中,最後達到與上師無二無別的圓滿境界,這種修法叫上師瑜珈,也叫上師相應法,以對上師具足信心,時時祈禱上師為要,這是密法中快速成就的捷徑,是最最殊勝的修持方法!我從七歲出家,在此後十幾年的修行中,修習了很多顯密經典,及很多方法,但只有在依止了我的根本上師-晉美彭措法王並修習了上師相應法後,才真正懂得了佛法。
總的說來:人身難得今已得,佛法難聞今已聞,上師難遇今已遇,大家千萬要珍惜!要真心的發誓:
為了上師三寶不惜失去自己的生命,不惜失去自己的一切!要真心的發誓:
為了在今生得到解脫不惜付出任何代價!只要相信上師,相信佛法,相信自己,只要相信上師三寶的加持,自己具足信心,精進修持,在此生一定會得到真正的解脫!
 https://www.facebook.com/riskerislottor/posts/998499346837274

《如何尋找上師和做弟子》(十)

宗薩欽哲仁波切

比學識淵博更重要的是持守戒律。許多喇嘛不遵守戒律。戒律有三種層次。第一是別解脫戒,指的是有沒有傷害其他眾生,這點很重要。如果一個喇嘛傷害了其他人,他即是破了這個戒,尤其這個喇嘛又是比丘或比丘尼的話。他們必須要尊重這個戒,戒律很重要。

比別解脫戒更重要的戒律是菩薩戒。一位上師可以離棄他的學生嗎?其實學生絲毫不需要擔心被上師拒絕,因為上師是不被允許拒絕學生的,上師不能夠拒絕學生!如果這位上師真的是一位持戒嚴謹的上師,即使只是離棄一個有情都算是破了菩薩戒!所以我們要問:這位喇嘛遵守戒律嗎,不只是遵守別解脫戒也包含了菩薩戒?

除此之外,如果你的上師是金剛乘的老師,金剛乘的戒律絕對是非常重要。所以,我們要尋找一位學問淵博的上師,更重要的是尋找一位遵守戒律的上師。而最重要的是,你可以有一位愚笨的老師,他學識不怎麼淵博,或者一位不馴的老師,持戒也不是很嚴謹,但有一項,上師必定要具備的第三項特質,那就是慈悲。上師必須要有慈悲心或具足美德。事實上,這些特質都息息相關,一位真正慈悲的上師肯定會持守戒律並且學識淵博。基本上,如果我們要為上述三項特質的重要性排序,根據帕楚仁波切,慈悲被認為是上師最重要的特質。

〈本文譯自英文Gentle Voice第25, 26期〉

創巴仁波切曾說︰上師與弟子間的真實友誼應是直接與完全的溝通,所謂「兩心的交會」。上師敞開自己,你也敞開自己,你們二人相會在同一時空。要與上師成為知心的朋友,他必須對你一清二楚;你絲毫不加隱瞞——就是一切放下。譬如你動作笨拙,或與他握手時你的手很髒……,諸如此類的事你都不該在意——直以你的真面目呈現即是。「放下」,是將你「心理的全身照」擺在上師面前,照片上包括你全部的缺點與怪癖。與上師的坦誠相見並非為了讓他覺得你很不錯而給你點什麼,目的是讓他看見真正的你。
分享來自︰敦都仁波切
https://m.facebook.com/story.php?story_fbid=501160956731834&id=100005138020981

Many good articles are extracted from fb friends : Sonnam Tashi & 梁志強
Thank you for their sharing!
Most pictures are sourced from Internet. Thank you! _/|\_
-----
Oh Wow cool summary of Guru and disciples relationship just shared by Venerable in fb.
https://m.facebook.com/story.php?story_fbid=992145837474531&id=100000373720274
有句話說:「年復一年地禪修,不及憶念師父的一刹那!」這是很深奧的道理。

一個真正的修行人,遲早會遇到自己的師父,當多生的那份緣成熟,師徒相遇,弟子的內心總是有莫名的觸動,或悲愴、或欣喜、或釋然、或感傷難以言表。

多數是師父找弟子,有時也看似是弟子找上門來,但師父心中自然明瞭,當師父一眼認出了弟子時,而你卻全然不知。

師父會以特殊的方式來點化你,使你自己來到師父的面前。接下來是艱難的磨合,總要好幾年的時間。

如果是你真正的師父,他也許會責駡你、擺佈你、冷落你、抬舉你、寵愛你、放任你,經過不斷地熱炒冷拌,讓你雲裡霧裡、山高谷底、天上人間、摸不著底。因為不打你不醒、不棄你不安、不傷你不懂、不折你不乖、不痛你不歇、不壓你不伏……真是愛恨交加,受盡折磨。

然後你也不斷地試著逃開,而又無可奈何地乖乖溜回去,因為你發現你根本無法離開你的師父,你必須依止他。你還會急於知道接下來他又會給你一點什麼顏色瞧瞧。

師父像烈焰,太近會被燒灼得遍體鱗傷,太遠又感覺到寒冷,要保持恰當的距離太難了。此是師父強化有為,而令弟子進入無為中道。

弟子總在不斷地表白自己,然而你卻總是一敗塗地,師父根本對你的表白置之不理,你只能乖乖地降伏自心。依師如覓愛的感覺,但又有別於男女之間的那種。你會發現你十分渴望見到你的師父,乃至於提及師父時心中的那份喜悅,難以言喻。

但如果你真流於世俗的感情,那麼你已經自動地取消了自己依止修行的資格。

有時見到師父你又會緊張異常,恩師就像一面明鏡,從內在散發的那種清淨,覺性,智慧,讓弟子照出了自己業障深重。在師父面前,弟子慚愧萬分無地自容,滿腹話語,又難以啟齒。

這樣來來回回的磨練,等弟子身上粗重的習氣磨掉後,你才能建立內心對師父完全的「信任」,這時師徒間才會有傳承性特質的溝通。這時你才有能力感受和領悟到師父語笑言談中無盡的悲心與方便,你才能體會師父為弘法利生一路走來的苦難與辛酸,你才能看懂師父的缽中飯,杯中茶,笑中淚……做弟子難,為師更難。

具德的上師是延續我們的慧命,引領我們出離生死走向解脫到達光明彼岸的大恩人。師尊之恩恩深似海,縱粉身碎骨難以為報。如不是恩師的慈悲,弟子尚不知要在人生的歧路上流浪到何時,弟子必會生生世世報答師恩。

在恩師的調伏下,你發現你的眼神越來越來柔和,總是善於發現他人的優點與善良。你的言語越來越溫煦,生怕傷害別人的心。你的心越來越慈軟,甚至於對傷你最深的人,你也會生起無盡的慈悲,為他找到合適的理由。

當你靜靜地憶念師父的時候,師父的一言一行,舉手投足,音容笑貌總是在眼前浮現。那清淨的本心和雀躍的姿態,時而如孩童般的純真,時而如佛菩薩般的慈悲,時而如長者般的莊肅,時而如春風般的和煦,師父時時處處散發著自然的魅力。

師父就像一塊吸鐵石,而弟子就是一塊未經淬煉的生鐵,牢牢地被師父吸引,無法逃離。你完完全全被他攝受,甘願降伏自己于你的師父,以你清淨的身語意供養你的恩師。

那些良善的特質像光芒一樣映透你的心扉:敞開,接納,寬容,慈悲,清淨,明覺,智慧,安祥,淡定……甚至那猶如親人般的溫柔,勇士般的憤怒,都像一場場清涼的甘露法雨,長久滌蕩著你的心靈。你內在同樣的特質也被激發出來,你多麼願意像你的師父那樣。

你深知證悟者的一切所為,都是隨緣恆順利益眾生的方便示現,其本身已無任何過患,是光明心性的自然流露。漸漸地,你發現你的心胸越來越敞開,心量越來越大,身心越來越柔軟,能承擔的越來越多,你在回歸自性。而這些都源自於師徒間心心相應的傳授,無需言語。

弟子視恩師如佛如菩薩,師徒間相應法的修持,有著無量的傳承功德與加持利益。你得到了最親近的法脈傳承,得到了活生生的所謂的「法」。這也必須具德具緣,世上有多少缺陷就有多少種修行的方法。

在師父面前不要隱瞞你自己,把自己毫無保留的展現給你的師父,無論你有怎樣的缺陷,請相信你的師父,他會以最大的悲心來救度你。

你越是執著什麼,上天越會給你出什麼考卷,非要你放下,這是佛菩薩的慈悲,上天對你的恩賜,就看你明不明白,挺不挺得過。

在最薄弱處修,在哪兒跌倒了,就只有在哪兒站起來,立穩腳跟。

找到能激發你慚愧心、出離心,讓你對佛法生起大信心的師父,全身心地依止他。用心悟、用心修、用心行,直到把心放下,直到你對這個生滅無常的世界再沒有任何意見,任何牽掛。

證悟之前,不要離開善知識,若相應,就恭恭敬敬的依止你的師父吧,他將幫助你得以證悟,引領你走向解脫,在師承裡你所需要做的就是聽話。

沒有人可以告訴你,你的師父到底是誰,大解脫自在的師父可遇不可求。若你憶念他,那麼請相信,他也許正在憶念你。或許在某個路口,某一天,某一刻,你努力的機緣成熟了,宿世的因緣,不懈的努力,總會相遇,珍惜!珍重!


作 者 : 了 凡

断疑生信 ☸ “弟子将身心完全托付于上师”就完事大吉了吗?
2016-03-29 如意心宝 问
“弟子将身心完全托付于上师”应是一种什么心态?是将一切都赖给上师了吗?

“上师瑜伽”、也就是“上师相应法”的法本中,会谈到“弟子要将身心完全托付于上师”,是一种“完全的托付、完全交给上师”,但我要强调,这句话并不代表“全部都交给上师您啰,从今天起我就没事啰,从今天起,我可以随心所欲、作自己喜欢的事情啰!”并非如此。
一个弟子依止上师该有什么心态?所谓的“全心交付”,应该是“您已知晓整个修持的道路会是什么,因此请您带领我,让我依照您所说的来修持”。就像密勒日巴尊者当年跟随马尔巴大师时,他就做到最好弟子的示范。
密勒日巴尊者并不是什么都不肯做、每天浑浑噩噩待在上师身边,而是将马尔巴大师吩咐的所有严峻的苦行,都咬牙一一完成,所有修行也一一圆满,这才是将身心交给上师最好的示范;而并不是所有责任、或未来投生善恶道,都赖给上师,上师也不可能这样做到,重点还是在于自己。
——《大手印了义炬》开示
https://m.facebook.com/story.php?story_fbid=744537065682117&id=100003774920040&ref=m_notif&notif_t=group_activity

【上師與弟子的關係】
學生與上師之間的關係,明就仁波切回答說:「在西藏跟隨上師有三種模式:第一是蜜蜂式:老師像花朵,學生是蜜蜂,法教是花蜜,你可以跟隨不同的上師學習。第二是跟隨主要一位上師的模式:有些人太多上師會變得很困惑,選擇一位主要的,但要選擇有傳承、有具德的上師,但你還是可以去聽別的上師教導,但有一位主要的上師。第三是隨機模式:某一位上師讓你認證心性,就成為你主要上師。不論哪種模式,結果都一樣。
------
Dzongsar Rinpoche's new book : The Guru Drinks Bourbon  上师也喝酒?
Pg69
Pg 76-77
 Great book to read !
______
我們最熟悉的就是釋迦牟尼佛,但有時候最不熟悉的也是祂。

有很多人修持之後就忘了教主是釋迦牟尼佛。口裡講的都是「我的上師」、「我的本尊」,卻忘了「我的教主」。我們要記得釋迦牟尼佛,隨時恭敬他、感恩他,這是很重要的一件事情,尤其釋尊是整個佛教法脈的源流,這是最重要的一件事情,我們一定要記住
~噶瑪巴尊者
地點:美國紐約噶瑪三乘法輪寺
https://m.facebook.com/groups/1071173226278970?view=permalink&id=1507221196007502

Wednesday, October 7, 2015

OM RETREAT 2015


Finally, able to attend Om Retreat where Lama Dawa is again one of the chant masters and this is also the first time I hear Rabsang Rinpoche's chanting! Serene Beginning Melody chant of "Om Mani Padme Hung" by Rabsang Rinpoche motivated the hall of participants to follow his chant harmoniously. It's like the KMSPKS Mani retreat days are back... 



Nubpa Rinpoche came down the stage to give empowerment to participants.
Light offerings on 2nd evening.
Auspicious prayers at end of retreat generally involved throwing flowers but to be environmental friendly and save efforts of cleaning later, Salute to Lama Dawa's suggestion for us to hold high the flower offerings at command and to bring home after that. Very Environmental Friendly! :-)

-------

Below is summary of  teachings provided by Nubpa Rinpoche during the retreat and may be incomplete (more for own reference). For those with affinity to read them, pardon is sought for any misunderstanding or incorrect records.


We must generate the Right motivation for empowerment.
It should be for sake of all sentient beings , with motivation pure and sincere: Bodhicitta 
为救度众生得佛果.
This Empowerment of body, speech, mind of Chenrezig
empowers us the Right to visualise oneself as Chenrezig and go into meditative stage, with strong connection and blessing of Chenrizig.
This is the empowerment of Four armed Chenrezig. One of 50 deities of Drikung lineage.
With view of being in Pureland, view all as Chenrezig, 
Follow master instructions to receive empowerment,  understand what you are doing.
First, purification of body, speech and mind via
Chant of Vajrasattva 100syllabus mantra and drink nectar, with some to spread on hair. Torma offering to eliminate obscurations, Chanting for protection and Mandala offering .

Use this precious human body for practice of Dharma and this is wonderful opportunity here.
Recognise in desire, form, formless sphere, there is no permanent happiness hence Renuniciation of worldly concerns is important to be diligent for practice. Recognise meaning of suffering .
In this society of advancement, convenience of material things, lots of people still feel afflictive emotions. Because of lots of attachment not let go.
By thinking of own self , suffering increase, so should think of others, generate loving kindness towards them.
If we understand and generate loving kindness and compassion and with increase will overcome anger and hatred which calm ourselves.
Then our Buddha nature will surface easily from deep inside our mind.
Anyone hear name of Chenrezig, heavy karma will be purified.
Likewise, mindful of Chenrezig, we will be born in Western pureland. hearing mantra will implant seeds of Bodhisattva.
Chant mantra to dying beings' ears can help them born in Pureland.



Wisdom and compassion are inseparable. Develop own Pure Wisdom. 
Practice Chenrezig increase loving kindness and compassion of Chenrezig.
Rinpoche chanted Tibetan of history of Chenrezig ~ Heart son of Amitabha Buddha, to help sentient being.
Nubpa Rinpoche said he will use traditional way of tantric empowerment.
In the past, Druwang Rinpoche did not give the traditional way of empowerment because of his Enlightenment. Via his speech, body, mind, by seeing and by listening to his teachings and chant,  Druwang Rinpoche had given empowerment.
Druwang Rinpoche has special connection with Singapore.
Chenrezig practice is now practised worldwide because of his encouragement.

Don't be stressed with visualisation or figures.
Try your best, do it naturally , not too harsh on oneself, relax your mind when chanting in joyful relax mood. Visualisation comes naturally. 
If too diligent, burden on oneself, one may be reluctant to go another retreat in future. 
Hence, right attitude of joyful is necessary.
Right understanding of why you are doing retreat. Right attitude towards Dharma , why here and what one is practising.
Look for advice from accomplished masters on advice of practice.
Fivefold Path of Mahamudra can be used.


Preliminary practice
Precious human life, karma, impermanence, suffering.
Precious human life: practice to use this body to touch this life for better future rebirth, arhatship, Buddhahood.
Impermanence: fragile human life won't know when would one die so recognise to use the body to recite the mantra while in retreat.


Law of Karma: cause & result.
all want happiness so should plant good seeds and avoid causes of suffering by avoiding evil wrong things.
Reciting mantra has enormous merits, contemplate law of karma in the retreat.
Suffering with no real happiness in samsara: birth, old age , sickness, death.

Chant and contemplate these 4 truths will benefit one in this retreat. This aid generate loving kindness n compassion and will benefit one.
Chant mantra is a form of meditation as part of Ngondro.

In evening, Nubpa Rinpoche gave Oral transmission of Dedication of merits.

Day 2
不共四加行 uncommon preliminaries
归依大礼拜 Refuge prostration:
visualise which master if one has many teachers?
Guilty that all masters are good.
Had too many empowerment to do so many yidams and mantra .
If no actual understanding of Dharma but of normal relationship of humans, that is incorrect.
Essence is to avoid evil, To do good , to tame our mind.
all the Buddha have compassion of Chenrezig.
Any Buddha in liberating sentient beings appear in different form but they all have great loving kindness and compassion.
If visualise Chenrezig clearly, we visualised All the Yidams. 
The appearance of Chenrezig is in many forms through great compassion to help sentient beings. 
Although many mantras, like six syllabus and great compassion mantra, essence is calm the mind and chant mantra of all yidams.
Three verse is in practise of Vajra, generation and completion stage , essence is practice of Bodhicitta. 
HH. of Drikung Kagyu : any beings with Bodhiciita is my disciple. I will be his Guru or teacher.
Hence our Ultimate aim is to generate Bodhicitta successfully .
To generate at once is difficult because we are selfish in one way or another, hence Buddha taught many kinds of teachings and great masters who practised wrote commentaries of successful practice.
Relative Bodhicitta: perfection of six paramitas  and  Wisdom of emptiness.
Ngondro for good foundation.
4 uncommon preliminary practice
1) Refuge w meditation practice of Chenrezig.
 ~ reliance
Believe in deities, mind of Chenrezig- Buddha, speech- Dharma , Body - Sangha.
Taking refuge in Chenrezig - reliance on Triple Gem.
Chanting mantra Om is like a refuge prayer.
Om- Buddha
Ma- Dharma
Ni - Sangha
Pad. _- Guru
Me - yidams
Hung- dakinis



2) Vajrasattva practice
消除障碍,业障
Good deeds to eliminate negative karma, obscuration, purify our body speech mind,
Accumulate increase our merits
Vajrasattva practice for purification of our negative karma
Some of us practising Vajrasattva may have doubt if can practise Chenrezig as well.
4 aspects , strength of our mind to purify:
1) Reliance on Vajrasattva to eliminate our obscuration
2) visualise deity on top of our head and process, etc.
3) Repentence on past bad actions done with ignorance with sincere mind
4) tell ourselves not to do these actions again

Likewise, practising Chenrezig 6 syllabus mantra, , we can confess and regret, thru this practice, eliminate obscurations.


We can visualise similarly with Chenrezig on top of our head...Nectar...
Tantric text if once chant 6Syllabus mantra can eliminate the five heronic acts so it can eliminate obscurations.
Likewise we will not go into three lower realms with chant.
Drubwang Rinpoche cautioned all our illness are because of past life negative karma, if we can eliminate these karma, we can be healthy again. Hence, advised to chant the 6 Syllabus Mantra.
Story told of an old man became blind who with strong faith, chant 6 Syllabus Mantra, recovered his sight.
We can use Chenrezig to repent wrong done in past while chanting 6 Syllabus Mantra (6SM). Effect same as Vajrasattva practice.

3) Mandala Offerings
By chanting 6SM, we can accumulate merits .
In praise prayers she wrote, if we use precious things to offer Triple Gems is enormous but by just being mindful and devotion to Chenrezig, chanting 6SM towards Chenrezig, we will accumulate enormous merits as well.
Visualize Offerings from light emitted while chanting 6SM,  merits enormous too.
Attain Buddhahood and realise true nature of our mind.




4) Guru blessings
Lineage and Guru blessings with one all the time.
To get our blessings,  we need develop 100% devotion to our Guru.
100% confidence in Guru and towards his teachings to achieve liberation.
Treat master as ordinary bring will not have good effects so skilful effect by visualize your Guru as Buddha, Enlightened beings.
By visualize Chenrezig as your Guru, you can get the blessings. Chenrezig as no difference as our Guru with Guru sitting in front of us,  request for blessings while chanting.
Supplicate to Chenrezig,  white light from head middle eyebrow , red light from throat, blue light to heart position. We received blessings of body, speech and mind of Chenrezig.
From blessings received,  visualize Chenrezig resolved into lights into us and we are inseparable.
Maintain as long as we can while we chant the mantra.

Hence, this is Combining 4 Practices with current practice.



Evening
Oral transmission of short
LengYanZhou Shuragana mantra



Om retreat 2015 , Day 3
Am teaching
大手印
Combine fivefold path of Mahamudra with Chenrezig practice

 Loving kindness and Compassion and Bodhicitta
Special Ngondro practice.
Essence of Mahayana practice are these "Xin".
慈心,悲心,菩提心
Need time to practice and develop "True" loving kindness and compassion.
Drubwang Rinpoche (DR) showed practice on three kayas, 三身, 报身 Amitabha Buddha , 法身 Chenrezig, 化身 Guru Rinpoche.
Three mantras of each above 。
When DR in Nepal, Dharma friends ask for blessings of their beloved.
DR advised as Mahayana practice ,the merits should be dedicated to all sentient beings who are your past parents. It should be extended to all beings like we had chanted the Four Immeasurables.
Hence, Nubpa Rinpoche searched inside and honest with himself if when chanting Bodhicitta, do we really see ourselves genuinely generated Bodhicitta?
He trains himself to see each being as his past parent in his practice. He advised we should train ourselves, attitude in life will change and lead better life.
He used to be shy and fear ,especially in new unfamiliar foreign place . He fear if thieves or robbers appear but now, with change of attitude, he feels close and the surrounding people are friendly close to him.
That applies to animals like dogs, when we see it, we will fear dogs may bite us but when generate all beings as past parents, he realise he does not fear the dogs who follow him closely.

When we change our attitudes, others will feel and change too.
To practice and recognise all beings had been our past parents who had been kind to us and grateful for what they had done to raise us up.
Hence we should appreciate and be in gratitude to all sentient beings, we should wish them well to have happiness, generate loving kindness.
Having generated loving kindness, when we see them suffer, we try ways to help them, thus compassion to beings.
Generally, there is limit in us to generate love and compassion to our dislikes, or enemies whom we are reluctant to do so.

Unique in Drikung, before start of practice, we put care for enemies and rivals, wishing them well in priority will turn our mind to broader love and compassion and Bodhicitta.
Greater love and compassion to practice to unlimited, extend to total happiness, we wish them to attain total ultimate happiness ~ Buddhahood.
Three spheres still have suffering, help them to attain Buddhahood, not temporary relief, help them away from suffering , this way practice turn to Bodhicitta practice.
We should use this retreat to wish all beings liberated from sufferings like Chenrezig who tries to help one way or another.
To make all beings Buddha,  hence we here with this attitude and vow to help all beings with the chanting .
Hence above combine generation of love and compassion and Bodhicitta with Chenrezig practice.


Yidam practice
main practice: arisen from indefinable state of pure emptiness beyond all mental proliferation
~ profound and deep about emptiness
First generate Bodhicitta, with right views on emptiness.
When visual self as deity and chant mantra, it is different from traditional Indian practice as Practitioner must generate Bodhicitta and right understanding view on emptiness to lead us to Buddhahood. These are important ingredients to Buddhahood.
Beginners of Buddhism should learn to understand emptiness. 心经: 空不亦色,色不亦空。form is emptiness, emptiness is form .
Brief understanding of emptiness.
E.g.
this "Chenrezig meditation retreat"  is interdependent combination of factors of assembly  to be named a retreat, when you analyse it, there is no inherent nature of a retreat by itself. To elaborate, we are sitting here equal puja? It is just a place, we sitting here Each one is puja? the flower is puja?
Assemble of all phenonmenon in our mind equal puja but individually they are no inherent independent existence, essence is emptiness.
APPEARANCE and  EMPTINESS IS INSEPARABLE 显空不二.
 Pure mind is empty, away of projections, attachment to 5 senses/phenonmenon,
 Away from projection, cannot see from eye. 离戏无见。
Now in chanting, abide mind in nature stage.

自身俱生任运观音尊

How to visualise Yidam from Milarepa's answer ?
Rainbow form of Deity, with no impurity and emptiness, no attachment to body when he does visualisation.
We visualise ourselves as Yidam as we are ordinary people with flesh and blood but absolute truth to analyse our body, it cannot independently exist. Essence is emptiness. Yet we feel body exist. Appearance and emptiness.
No duality in sound and emptiness too
Various thoughts arise from our mind.
Moon n Sun shine outright. No duality .
Luminosity
To understand visualisation by Milarepa, essence is important.
If appearance, sound, Luminosity of clear lights is emptiness, ~ body, speech and mind of Yidam.

Essence of all Yidam practice is first 2 lines.
Next Yidam features.
誓智无别圆满相好身
Rotate and light shine to outer place of universe turned to Pureland. (Even hell to Pureland).
Light shine on all realm beings will eliminate negative karma and  purify them to Chenrezig as well.
In our process of Chenrezig practice, understand everything as reflection of our mind.
e.g. hell realm with shine of our pure mind, will turn into Pureland . Bring our ordinary mind to purify stage .
All beings inside place shone increase our pure mind and true nature of mind.
Hence, Yidam to present practice.


Guru visualisation of Amitabha Buddha on top of our head.
Faith of seeing root guru and Buddha is same  and great blessings.
Tantric text - we possess Buddha nature, to realise our wisdom, we need eliminate all negative karma and purify, accumulate merits, receive blessings from root guru to receive wisdom and we see nature of own mind.
Method to visualise Guru in form of Amitabha, confidence in our root guru, requesting for blessing to realise true nature of our mind.
Thru this supplication of blessing from Root Guru, we visualise ourselves as Chenrezig, and difference in us as Chenrezig, Guru as Amitabha Buddha, and ourselves, inseparable, we will realise what is true nature of our mind.
Each of us has Buddha Nature within us. We have luminosity and inseparable pure wisdom.
Our ignorance created bad karma, habitual tendency hence unable to realise true nature of our mind.


Why supplicate to Guru if it is within us.
It is thru kindness and only with Guru blessing , then we are able to realise.
By eating a sweet, then we understand how a sweet taste.
With blessings then you are able to recognise it.
To maintain true nature of mind for long, must practise and meditate to experience for longer period.
Ho- try to understand it
Rong- thru understand ,practise and glimpse of experience
Dao- able to realise and never go back again.

Luminosity and emptiness inseparable in meditative and post-meditative stage
Always in stage of realised .
To reach this stage is not easy. practise thru Samatha and Vipassana meditation.
Visualisation as Chenrezig and syllabus Hrih, these practices embody Samatha and Vipassana  meditation stage.

Answer to Q&A: How to overcome sleepiness and thoughts.
Scattering mind, as a beginner adjust not too tight n loose.
Too lax, drowsy
Too tight , scattering mind, wild thoughts .
Milarepa advised beginner meditaters to have shorter period time and more regularly sittings. That will Cut down sleepiness or scattering minds.
Use Chenrezig with Phowa.
We as Chenrezig, with heart position white Hrih, Amitabha Buddha on head with red Hrih and light radiate to our heart.
And hook up to synchronise with  Amitabha Buddha heart



Dedication
Whatever good deeds for others and ourselves, should dedicate to avoid diminishing.
E.g. afflictive emotions may affect good karma created by you.
Should immediately dedicate after good deed.
Best dedication to beings to reach Buddhahood. With this Big Wish, even small deeds for beings has incredible merits. Analogy: Small drop of water to ocean become part of ocean.  A little virtue become hugh merits.
Three days of Chenrezig practice, do it with Bodhicitta mind, hope they liberated from suffering and attain Buddhahood is very auspicious.
Above is Relative Bodhicitta, for dedication.
Another from Ultimate Absolute Bodhicitta, like no subject, all these absolute emptiness.
=======
Day 2 Q&A 
1) What should we do at time of death.
If deceased is non Buddhist , chant 6 SM to deceased eg  near ears of animals.

2) After death, what happens?
4 Bardo stages
A) birth n death bardo (now),
 b) at time of death (4 elements in body resolution, phenomenon), fainted ~ see clear lights if know to get liberation 
 c) becoming stage 法界中阴 met with 100 wrathful and peaceful deities 
d) Rebirth bardo stage- urge to find another body.




3) prayer wheels 
Think of Guanyin and while turning, chanting mantra . Hold it upright, not tilt here and there.
Visualise Chenrezig infront of you , chant in pure place .


4) How to guide loved ones to Triple Gems for interested parties.
Affinity to Religion by past karma to be in touch with Buddhism. Loving kindness n Compassion to them,  treat them with equanimity as all beings are with  Buddha nature. Be Kind to them.


5) How can we increase Faith in Triple Gem for those who think they are intelligent to handle samsara issues themselves.
闻思修
Listen and contemplate to put into practice.
As we go deeper, understand more the deeper one reads. 
Buddha point out the truth, not blind faith, the truth still valid in 2000 years later.
realise the truth of impermanence.
Merge into your daily life, practice, realise and faith in Buddhism.

6) how to ignore surrounding and focus on practice.
心清,自在
good meditation ~ know how to relax and know chance of meditation , if set high objective of a good environment.
Train and tame your mind to face noises, etc.
Peace and harmony and anger always there so you have to learn how to let go, should not attach to idea you hate the sound.


7) Guru yoga.
Visualise Chenrezig as Guru many times while chanting 
Or only once is also okay .





Day 3 Refuge precepts
Understand why take refuge
Refuge to Buddha~
All sentient beings dislike suffering, want happiness , common wish of all.
We must find proper way away from suffering, get real happiness.
Search right path to happiness. We need guidance from teacher who elimiated emotions, afflictions, with wisdom and compassion to help all equally away from suffering.
Similar to searching for good doctor for curing sickness, likewise Buddha is good teacher to guide us.


Refuge to Dharma~
Buddha gave us teachings to eradicate our afflictions, suffering.
He taught necessary Dharma to eliminate afflictive emotions and realise true nature of our mind.


Refuge to Sangha~
Disciples of Buddha practise and realise nature of own mind, like nurses assistant to help doctor.


Buddha our teacher;
Dharma are Teachings of Buddha to help;
Sangha are Seniors who passed exam and can help us.



Precepts
Vows develop belief, right idea we are taking refuge under Triple Gem.
I want to be disciple of Buddha deep in mind.

Benefits
Merits alot.
1) we are disciples of Buddha Shakyamuni
2) we lay down foundation for all Buddhist practices, foundation for future vows
3) Devotion to triple gems and blessings eradicate past karma and purify obstacles of body, speech and mind
4) prosperity increase day by day
5) accumulation of merits our wish will materialise
6) because of blessings, we have protection from Triple Gems hence protection from non human disturbance
7) will not take rebirth in 3 lower realms
8) will have better rebirth in better family and where Dharma can be heard again practice and better life till Buddhahood
9) past lives accumulated merits to want to take refuge in Triple Gems.

If take refuge in Triple Gem, do not take refuge in other local deities who are still in samsara suffering and cannot liberate themselves,  subject to karma, cannot help you if they cannot help themselves.


We should not harm sentient beings e.g. no killing.
Essence of Buddhism is loving kindness and compassion to all sentient beings.
Try not to mix with those in bad company adn influenced by them.
If we see any defective statutes, to still be respectful.
Respect Sangha, offer food bf meals.
Respect eradicate bad karma.
The tradition of Hair cutting during Refuge symbolise to offer body, speech and mind to Triple gem, cut off samsara afflictions.
Again, pardon is sought for any misunderstanding or incorrect records.