成佛唯一法
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要成佛僅需修一法，就是菩提心，因此菩提心是成佛的主因，也是成佛的根本。
~大寶法王噶瑪巴尊者
2012《三主要道》釋論開示
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所有我們生活中美好的事物均來自於他人，即使你傲慢地認為自己是世界上最重要的人，你的傲慢與優越感的本身，也還必須仰仗著他人的存在而有。
~大寶法王噶瑪巴《如何開展悲心》
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作為初發心的大乘修行人，雖然我們已經發願要度化一切眾生，但由於我們目前的修行還沒有到位，所以對眾生的利益還不是很大。
我們千萬不能認為，我是發了菩提心的菩薩，我正在度化眾生，我已經很了不起了，芸芸眾生中我高高在上，眾生都是沒有出息的愚癡者，是我拯救的對象！覺得自己像救世主一樣。
要知道，在無形當中，實際上是這些眾生在幫助我們，這些眾生帶給我們的利益，已經遠遠超過了我們對他們的幫助，我們對眾生做的這些事情都不足掛齒、不值得驕傲，這些眾生才是我們的救星。這樣思維以後，我們的貢高我慢、驕傲自大一下子就會遭到重創。
當然，眾生度我們，是建立在我們發菩提心的基礎上的，這一點是我們自己的功德，如果我們不發菩提心，這些眾生也不會給我們帶來這些利益，這是善有善報的結果，也是佛陀在大乘經典中對菩提心讚歎不已的原因。有了眾生，我們才可以做一件非常殊勝的事情——積累無窮無盡的資糧，所以，我們應當把眾生當作如意寶。
~慈城羅珠堪布
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把一天當作一生來練習，對於「面對死亡」會有幫助。
甚至要把每一小時、每一分鐘、每一秒都看作是一生。
不是每個人都會長命百歲，現在有人身，現在就要好好修持，從內心生起「沒有時間了，我當下就要修」，要有那樣的急切心態。
～第十七世大寶法王
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假如你愛上這一生，你就不是佛法修行者。
假如你愛上這個輪迴，你就沒有出離心。
假如你愛上你自私的目的或你自己，你就不是菩薩。
假如你有某種愛上的感受，你就沒有正見。
~宗薩仁波切
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在空中，月亮永远都是圆满的，但地球的阴影使它显得时满时弦。在心中，佛性永远都是圆满的，但凡夫的烦恼使它显得时有时无。
~慈城羅珠堪布~ 慧语莲灯 ~
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生命旅程，會遇上許多困境與艱難，但不論有多少苦，重要的是，回首曾經圓滿完成的一切，並堅定地在選定的道路上走下去，這會幫助我們的心平穩下來。
不管持續多久，我們均應有耐性而忍辱地前進，直到抵達目的地及獲得圓滿成就，都不應過於專注在痛苦或快樂上，否則祈求目標不會到來。
~噶瑪巴尊者 語錄
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(Sources: Internet )
9 comments:
心向佛法需胆识
2017-11-03 普贤愿海会
我成长的年代几乎看不见佛像、经书和僧侣，人们对三宝的信仰却没有动摇，包括我在内，很多孩子也知道向三宝祈祷。后来我接触的人多了，发现并不是人人都知道如何祈祷。许多人都没有足够的勇气承认自己需要帮助，并且谦逊地学习别人的成功经验。… More...
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佛的庄严 32相80种好
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http://kagyuoffice.org/how-to-use-emptiness-as-a-means-to-develop-compassion-and-freedom-podcast-episode-010/
慧灯之光 一 | Luminous Wisdom 1
三个差别 @ The three differences
如果好好修，经过长期的串习，就会自然而然地产生利益众生的念头。所以我们必须要有正知正见，需要放弃的两点要逐渐地放弃，然后好好地去发菩提心。这是对一个真正的大乘佛教徒的基本要求。
～堪钦慈诚罗珠仁波切
出处：慧思语录
A final point to remember is that an altruistic motivation will naturally arise over time when our practice is conducted properly and consistently. That is to say, our practice should follow the course of first establishing the right view, then learning to gradually forsake attachment and selfishness, and, finally, endeavoring to arouse genuine bodhicitta. Taking these three steps is the minimum required of a true Mahayana Buddhist.
~ Khenchen Tsultrim Lodro Rinpoche
Source: Pith Advice for Contemplation
https://m.facebook.com/malaysia.meditation.class/photos/a.819666414787251.1073741847.694858667268027/1567796619974223/?type=3&source=48
外在的老師是上師；內在老師就是自己。
外在的老師給予教導，實際上有沒有落實要看自己，因此，內在的上師比較重要。
不依賴世間神祇，卻把責任推到佛、本尊上，自己隨便如何都可以，這樣很奇怪。
要知道自己生命的價值，要愛自己。其實我們不知道什麼是真正的愛護自己，什麼對自己最有利益，一般人不知道。
在學習佛法之後，要找一個光明的方向，然後好好照顧自己的身體健康，要注意健康，身體、心靈上的健康。
不依賴世間神祇，或甚至連佛法上一些本尊護法，我們也不能總是依賴他們，自己卻什麼也沒有做。老是依賴他們，而自己不做什麼。
皈依之後，要學佛的榜樣，而不是只是拜佛。兩千五百年前佛陀也是一個人來到這個世間，也曾經有煩惱，像我們這樣一般的人，在修練6年之後成就佛果，我們要以此做為榜樣，而不是把祂當成偶像，要能真正追隨佛陀。
皈依佛就是要學習佛陀，能夠正確的看清自己，看清這個世界。
～第十七世大寶法王
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大寶法王教言 | 佛陀已為我們配好業與煩惱之藥
“ 摘自20015年《解脫莊嚴寶論》教授”
2017-02-08 噶瑪噶舉中國論壇分享
導師釋迦牟尼佛如同華陀在世一般，具有高明醫術，這樣的一位良醫，可以治療我們「業」和「煩惱」的疾病，也給予我們很多對治業與煩惱的訣竅，如同醫生對症下藥一般。
例如感冒時要吃感冒藥，如果什麼都吃，不要說治好病，還可能適得其反，產生其他疾病。同理，頭痛時吃頭痛散，拉肚子會吃瀉立停等，為了希望盡速恢復健康會去謹聽醫生囑咐、去按時服用醫生給的藥。
佛陀已經為我們配好業與煩惱之藥，也透過善知識來給予我們藥，並善加護理，藉由這些療法，業與煩惱的疾病才能解脫。
當下我們要做的，主要就是好好去吃藥，也就是如理如法去修法，因此，並非僅是皈依就行了，唯有依靠修法，才能解決我們的痛苦，消除我們煩惱與業的疾病。
如果不去實踐、修持，即使念十萬遍皈依，也毫無用處，例如在修持加行時，四十萬遍加行之中要唸誦十萬遍皈依，並不是數目夠了就行了，而要心生皈依。
唸誦皈依是屬於「言詞皈依」，「實義皈依」則是心中皈依，也就是對佛陀生起信心、相信佛陀說的一切。如同遵從醫囑、遵行如何忌口及服藥等，不然醫生對我們毫無幫助，我們疾病也不會痊癒。
因此，要聽聞佛陀所宣說的一切教法、如理如法地，如同聽從醫囑一般去依教奉行，如此才能獲得解脫。將佛陀比喻如醫生，可能更能讓我們感受深刻。
因此，當我們越能如理如法地去修法，就會越靠近三寶，自己也會離成佛越來越近，最終依靠自己修持，而成就佛果。
以此為目標，每天精進修持，晚上時能比早上更接近三寶、今天能比昨天更接近佛果。
我們要從輪回逃到解脫處，但有時我們反而顛倒行事、適得其反，從佛果逃離到輪回。
希望大家每天都能善加修持，讓自己的清淨心、智慧、慈悲都日益增善，心性變得更加調柔，這非常重要，以此改變自己心態，讓自己的信心、智慧、慈心、悲心、出離心獲得增長，這就證明是真正皈依三寶，依靠善加修持，才能更加靠近三寶，同時越來越接近「再無有任何畏懼之地」。
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The Kagyu Golden Rosary - Vajradhara
Vajradhara is the primordial buddha, the dharmakaya buddha. Vajradhara, depicted as dark blue in color, expresses the quintessence of buddhahood itself. Vajradhara represents the essence of the historical Buddha’s realization of enlightenment.
Historically, Prince Siddhartha attained enlightenment under the bodhi tree in Bodhgaya over 2500 years ago and then manifested as the Buddha. According to Buddhist cosmology, he was the Fourth Historic Buddha of this fortunate eon. Prince Siddhartha’s achievement of enlightenment, the realization, or wisdom of enlightenment itself, is called the dharmakaya, the body of truth. When he expresses that realization…More...
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Empowerment means giving power. Actually, the real power is within you. The most powerful thing in the universe is Mahamudra – the union of emptiness and clarity that is our mind. It is unborn, nothing can destroy it. It is beyond time and matter.
By recognising this Mahamudra, we can remove the suffering of samsara and all problems and obstacles. No other thing in the universe can remove everything, but by recognising this Mahamudra – our true nature – we can. By recognising the nature of mind, all good qualities can manifest, such as compassion, wisdom, skills, the kayas. So the real power is within you.
What is the power of our buddha nature? Those of you who have joined the Path of Liberation course will have some experience of it; you will have met the Mahamudra. Of course, it is still a “moon in the painting”, as our recognition is still on the level of understanding. It is not so clear, and there are ups and downs.
*Using imagination as path*
In Tibetan Buddhism, many practices support us in the recognition of our Buddha nature. Mainly, there are three ways:
One, through body, with the use of images and shapes;
Two, through speech, by working with the breath and energy;
Third, through mind, by directly recognising our nature of mind
In empowerment, we use the first way, which uses imagination as path. Imagination has shape, colour, form. Do you use imagination in everyday life? We all do. Without it, we cannot even come to Nepal, because we need imagination to make plans, right?
*The power of imagination*
But what is imagination? Can you see this bell? [Rinpoche holds up a bell] Look at this bell. Now close your eyes. Can you still see this bell? You can, because you have a mental image of it. This mental image has a lot of power.
Studies have shown that if you imagine that you are exercising without physically exercising, muscles will actually grow. Imagination has also been used to heal people who could not move their arms because of injury. And Olympic athletes, too, use imagination as a part of their training.
Similarly, in Tibetan Buddhism, we use imagination as path.
How do we do it? First, think of the wisdom and love and compassion of the buddhas and bodhisattvas, and their enlightened bodies and enlightened activities. Imagine Vajrasattva before you. Don’t worry about the shape and colour. The most important thing is to feel the presence of Vajrasattva.
*Our buddha nature is not fake*
In your imagination, you can have the perfect meditation – just feel it. If you want to develop compassion, imagine boundless compassion. Feel it, imagine it, and it will help you to develop true compassion. Feel the wisdom in your body, and your body becomes Vajrasattva’s body. We have what we call “Vajra pride”.
Usually, though we are enlightened beings, we do not know that we are enlightened beings. So we tell ourselves that, “Today, I recognise that I am an enlightened being, with all the enlightened qualities.” So, we fake it until we make it.
But, actually, you’re not really faking it because you do have these qualities. By now you probably have recognised that awareness is with you all the time. You will have had some experience of open awareness, and know that awareness is with you all the time. Likewise, all these enlightened qualities are already with you. Through practice, eventually you will connect with your true nature and become Vajrasattva.
Excerpted from Mingyur Rinpoche’s teaching on March 10, 2018, during the Vajrasattva empowerment at Tergar Osel Ling Monastery, Nepal
https://mp.weixin.qq.com/s/UoJI3oHoWtpL5r5mqNCz4Q
不肯为王说法的比丘
2018-04-17 利生妙吉祥
释迦牟尼佛在世时，曾经驻锡于过去四佛弘法之处——拘深瞿师园。
有一天，优填王带着舍弥夫人和五百位婇女正将前往拘深瞿师园游玩。当时舍卫城中有位比丘，心中忽然起念：“很久没有见到世尊了，应该要前往礼敬、承受、问讯。”当他乞食毕，就以神足飞行虚空，到了拘深瞿师园，便在闲静之处，结跏趺坐，端身正意，一心系念。
… More...
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