2017最感動MV《上師相應法&加持大寶藏》

《法王如意寶晉美彭措上師相應法》
內欽熱臥賊誒樣康色。 自大聖境五台山
蔣華特傑辛拉葉拉門。文殊加持入心者
晉美彭措壓拉所瓦得。祈禱晉美彭措足
恭傑多巴頗瓦辛基洛。證悟意傳求加持

門措上師祈禱文
願吉祥
本初空界自力無滅相
任顯無量游舞莊嚴身
佛三根本如海事業力
垂賜善妙吉祥大加持
墮落無邊有海煎熬眾
賜予清淨智慧勝光明
海生天女喜悅妙音海
善演至尊空行誠祈禱
身壽不變堅固金剛性
弘化事業周遍諸方隅
結緣福施誓言清淨力
眾生教法利樂願永護
皈境世尊發心聖諦力
如海具勢護法威猛力
不變意樂真實祝願力
加持所願成就妙相增

Understanding Virtues & Non-Virtues
by Khenchen Konchok Gyaltsen Rinpoche

MORAL ETHICS IS THE BASIS FOR ATTAINING A HUMAN BODY

We often hear that it is difficult to find a human body. Not just any human body, but a “precious” one that has contact with the Dharma teachings – that’s what is difficult to obtain. Basically, the cause for attaining a human body is moral ethics, such as the ten virtues. Briefly these are:

• Three virtues of the body – not taking life, not stealing, not engaging in sexual misconduct

• Four virtues of speech – not telling lies, not using divisive speech, not using harsh words and not engaging in idle talk; and

• Three virtues of the mind – not coveting, not engaging in harmful thought, and not holding wrong views

Conversely, the ten non-virtues refer to the opposites of the ten virtues.

Ethical discipline refers to avoiding the ten non-virtues and practising the ten virtues.

If we don’t keep moral ethics, there is a strong possibility that we will be born in the lower realms where there is no chance to study or practise the precious Dharma teachings. Since without ethical conduct it will not be easy to find a precious human life, bodhisattvas keep pure moral ethics so that in their next life they can again be born as humans where there are Dharma teachings.

The worst result of engaging in the ten non-virtues is to be reborn in the hell realms. The middling result leads to rebirth as a hungry ghost. The least severe consequence of doing the ten nonvirtues will cause you to be reborn as an animal. Practising the ten virtues causes you to be reborn in the three higher realms. That is why avoiding the ten non-virtues and protecting the ten virtues are so important for our Dharma practice. There is no possibility of encountering the precious Dharma in the lower realms, let alone studying or practising it. So cherish this opportunity of a precious human rebirth and protect the ten virtues.

REFLECTING ON VIRTUES AND NON-VIRTUES

When we do something good for another, how good we feel! The benefit of doing virtuous things for others is clear. Apply this knowledge in your daily life – avoid all negative actions, especially the ten non-virtues, and engage in positive actions, including the ten virtues. When you know how to do this, your peace, harmony, joy and happiness will increase without limit, especially if these noble acts are performed with the support of bodhicitta. These practices are also grounds for achieving enlightenment or Buddhahood.

Virtue and non-virtue, positive karma and negative karma are not just theories. They are the laws of the universe. Whatever we do becomes a cause that manifests a result. So reflect on the ten virtues and be inspired to live your life based on these and be free of the ten non-virtues.

Do virtuous things for others. This means not causing harm and bringing peace. Peace is the absence of obscurations, negative thoughts, delusion and distraction in the mind.

The ten virtues, six perfections, the good qualities of the relative state, and the qualities of Buddhahood are based on moral ethics. Love, compassion and bodhicitta are planted in and depend on the ground of moral ethics. Meditative concentration and critical insight are also based on personal discipline. The noble Nagarjuna wrote in the Letter to a Friend:

Morality was declared to be the foundation for all virtues,
Just as the earth is for all things moving and still.

When we hold and observe the five lay precepts, or monks’ and nuns’ precepts, we can say that we are real Dharma practitioners. Without at least the five precepts, we are not counted among the Sangha members.

Only one who is disciplined will be able to keep moral ethics. This is clear even in ordinary life. Generally, those who are cautious about respecting others’ lives and feelings, who abstain from stealing from others, who always use gentle words and speak the truth, and who use skilful words to bring others into harmony are well respected throughout the world. One who keeps moral ethics well gains great dignity and glory. Such a person has the ability to bring about peace and benefit to others. All the bodhisattvas are pleased with such an individual, and he or she is praised by distinguished and wise people.

Even when such individuals grow old and weak, they are still respected by gods and humans and are an object of praise. Like a precious shrine, such people are honoured with prostrations and devotion because their behaviour is a source of serenity, integrity and peace. Therefore, keeping the moral precepts is our best form of protection.

As the wish-granting tree bears great fruit, pure moral ethics brings great fruits for oneself and others. Moral discipline will bring about all the temporary peace and happiness of gods and humans. One who keeps pure moral ethics possesses the foundation to increase and perfect the peerless qualities of a Buddha. Ultimately, it will lead to complete Buddhahood.

As for wisdom, all phenomena are mind, mind is self-awareness, self-awareness is bliss, and bliss is freedom from reference points. If sealed in this way, there are the threefold sealing, the threefold consolation, and the four kāyas. This is the wisdom that realises the true reality of entities.

— 3rd Karmapa Rangjung Dorje

在每个修行的层次里都要取舍因果
達真堪布

佛讲,众生有三种根器:有求佛果的,有求解脱的,有求人天福报的。无论是何种根器,若要成就佛法的功德,都要断恶行善。不要拿空性来忽略因果,拿空性来毁灭因果。佛讲得很清楚:“万法皆空,因果不空。”《心经》里讲:“色不异空,空不异色;色即是空,空即是色。受想行识,亦复如是。”密宗里讲,因果是世俗谛,空性是胜义谛,二谛是双运的,是一体的;因果是从相上讲的,空性是从体上讲的,这两个是一不是二。有因果就有空性,有空性就有因果。

现在很多修禅宗、修密宗的人,不取舍因果,还说,“密宗没有戒律,什么都可以。”密宗怎么没有戒律呢?密宗的戒律比显宗的还多。阿底峡尊者到藏地之前,是印度那烂陀寺的住持。他后来到藏地给信众传法的时候讲:自己受了小乘的别解脱戒以后,从来没有犯过;受菩萨戒的时候经常犯,但是堕罪和相续从不过夜,会立即忏悔掉;进入密乘,受密乘戒以后,所犯的戒律数不胜数。

所以不要找借口,认为自己是修密的,杀盗淫妄酒都可以做,贪嗔痴慢疑都可以有。修密宗不是修佛的吗?学密宗的不是学佛的吗?不要拿这些高深的法来毁灭因果。因果是一种自然规律,是毁灭不了的。

八万四千法门都不离因果,都讲取舍因果,不讲因果的不是佛法,不取舍因果的不是佛法。什么是正法,什么是邪法?主张断恶行善的就是正法,不主张断恶行善的就是邪法。虽说不同的修行层次里有不同的标准,但是都一样要断恶行善,都一样要取舍因果。所以不要安慰自己,找借口造业。后果严重啊!业力现前的时候,想躲也躲不掉,那个时候才知道痛苦,才知道害怕,但是已经晚了。

我们看现在社会上,好多人的苦难都是因业力所感,无法逃脱。以前我们的生活水平没这么高,家庭条件没这么好,但是身体很好。现在虽然我们的生活富裕了,但是人的身体越来越不健康,心里越来越不快乐了。我们山上那些藏民,虽然生活水平很低,物质条件很差,但是身体非常健康,没有那些复杂的疾病。我们条件那么好,但却躲不掉因果。以前每个家庭都有好几个孩子,也没有那么大的压力。现在每个家庭只有一个孩子,但是负担越来越重了,压力越来越大了。

业力是躲不掉的。在这边占便宜,就会在另一边吃亏;这边占便宜,在另一边就会得到报应——谁也占不了谁的便宜。你种善根了,一定会得善果;你造恶业了,一定会得恶果。这是不会有假的。现在取舍因果真的很难,但是作为修行人,即使社会再复杂,环境再恶劣,我们也一定要把握住自己的命运,谨慎地取舍因果。

The emptiness of form does not render forms empty; forms themselves are empty.

— Lama Tsongkhapa

Universal Responsibility
by Lama Zopa Rinpoche

We are responsible for the happiness and peace of all the sentient beings around us, including humans, animals and other living beings. How are we responsible for their happiness, peace and success?

If we look at others with negative thoughts, such as ill will, anger, jealousy or a selfish mind, and if we are only concerned about ourselves, with no feeling for their happiness or problems, then our actions and behaviour will also be negative and we will have a negative vibration. Our negative attitude affects others — it makes them unhappy, sad, depressed and unpleasant, and it creates an unhappy, depressed environment. Our negative attitude and disrespectful, harmful behaviour towards others causes anger and negative thoughts to arise in them. This causes them to create negative karma and to harm us, and this destroys any peace and happiness that they have.

If we look at others with loving, compassionate thoughts and if we cherish them with bodhicitta and a positive mind that is patient and peaceful, our positive attitude creates a warm feeling for them. There is respect and other positive behaviour, such as kindness and non-harming, and on top of that, we help them. We give peace and happiness to other sentient beings — we bring peace to their hearts and we bring them happiness and harmonious relationships. If we help others and avoid harming or interfering with others’ wishes, we bring them success. If we have a loving, compassionate mind, we also have a loving, compassionate smile and a kind face, and that brings happiness to others.

Our attitude and behavior towards others can bring either happiness or unhappiness to their lives and to their hearts. Therefore, we are responsible for the happiness, peace and success that others receive in everyday life. All the people, animals and other living beings that we see and don’t see — their happiness, peace and success comes from us and we are responsible for that. In everyday life, if we are at home, in an office, at a Dharma center or in a shop — wherever we are, we should feel responsible for the happiness of all the living beings that are around us. We should keep our mind continuously in this state of feeling responsibility for the happiness of all sentient beings, including human beings, other creatures and insects.

As well as their temporary happiness, we are responsible for their ultimate happiness — the cessation of the entire sufferings and their causes — the sorrowless state and the peerless happiness, full enlightenment. We are responsible for causing the ultimate happiness for these sentient beings, but this responsibility depends on our attitude. We can cause others to create negative karma, to generate anger, a dissatisfied mind, attachment, ignorance, all these things. We can cause others to create negative karma and to reincarnate, to fall down to the lower realms, to continuously experience the sufferings of samsara, or we can cause them to cease anger, the dissatisfied mind, attachment, ignorance and the self-cherishing thought. We can cause them to renounce samsara and to actualise the wisdom realising emptiness and bodhicitta. We can cause them to actualise the path and achieve ultimate happiness, especially peerless happiness, full enlightenment, depending on what we do with our mind. So, there is danger and there is also benefit.

There is great danger because we can cause harm to other sentient beings and there are also great benefits that we can offer them. We have the potential to offer the greatest benefit to other sentient beings, therefore we have this responsibility to help them. We have received a perfect human rebirth and we have the opportunity to practice Dharma. We have met the virtuous friend or, we have met not just one, but many qualified Mahayana virtuous friends, who reveal the path of virtue and the cause of temporary and ultimate happiness — the path to liberation, full enlightenment.

We have met the unmistaken path to peace and especially the graduated path to enlightenment that brings not only temporary happiness but also ultimate happiness, therefore we have the opportunity to help others. By receiving a perfect human rebirth and meeting a virtuous friend and this unmistaken path to peace, we can reveal the path to others and cease all their suffering and its causes, and bring them ultimate happiness, liberation and the highest enlightenment. We have the opportunity to help all sentient beings, therefore, we are responsible for their happiness, especially the ultimate happiness, enlightenment.

Bodhisattvas strive to achieve shamatha because it has a special benefit, once you have that mental power, the senses follow the mind.

— Geshe Lhundud Sopa