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

保持内心的宁静
文|僧禅

使人真正快乐起来的,不是世界上各种新鲜事物和刺激,而是我们时刻拥有一颗宁静的心。在这个充满各种诱惑的世界上,人们都喜欢新鲜和有刺激性的生活。其实,新鲜和刺激的东西并不长久,来自这些东西的快乐,不可能成为永恒的快乐,就像看戏一样,再精彩的戏也有结束的时候,一旦这个时刻来临,不管你多么舍不得,你也必须看着幕布落下,片段不可能成为永恒。

我们应该知道,内心的宁静是不可缺少的,宁静的内心能够洞察人自己的想法,还会知道世界的常态就是变化的。宁静的心不惧怕困难,懂得如何保持自在之心,懂得消解烦恼,这样的人就属于会生活的人,生命只属于这种人。

在一个郊区有个农人,逢人便诉苦,他说自己倒霉透顶了,十二头牛全部跑掉了,他老是问别人有没有看到他的牛。他还说,他有两亩芝麻地,都被虫子吃光了。他觉得自己是这个世界上最不幸的人。他找到一位师父,要师父帮他解脱,这位师父看着他,只是微微地笑了笑说:“幸好我没有十二头牛!”师父的意思是很明确的,不拥有某种东西,自然就不会有失去这种东西的烦恼。当然要求人们什么都不拥有,机乎是不可能的,那么,人们就只能在失去某种东西后,尽量调整内心的平衡,就当作自己从来不曾拥有某物。

我们经常说对症下药,世界上有很多种疾病,也有很多种药,但一种药不可能治好所有的疾病,对于人的心所生的疾病而言,它所需要的药却永远都是慈悲与智慧。

当你不再忙忙碌碌,也不再为了一些表面的目的而操劳,你自然就会在自己的心里遇到平和。可见,平和不是外在的,而是藏在人们心里的,你也不用着急去找它,它只要安静地去发现就可。

很多人在想寻求内心平和的时候,选择了远离城市的深山,然而,家庭和社会,并不是真正阻碍人们内心变得平和的原因。平和是心内的,而不是外在的,所以,心外是找不到人们想要的平和。

不管你走了多远,花了多少时间,你仍然远离自己内心的平和。快乐的出现也是同样的道理,如果你心中装着快乐,那么你不用走任何一步路,都与快乐同在,如果你的心里本来就没有快乐,那你也就与快乐无缘了。还有祥和与智慧也一样,一颗祥和的心,总是欢喜而逍遥的,一颗有智慧的心,能从世界上的每一棵树、每一只鸟那里看出真理来。

绚丽的色彩,看起来会很美,但不一定最动人心;宁静之景,却一定会搅动人们内心那个极乐世界的微风。如果用宁静的心去观照,没有什么不是美丽的,处处黄花,皆是般若;丛丛翠竹,都是法身。一花一世界,一叶一如来,倘若心灵美丽,当下就是极乐世界。

Subdue attachment and aversion and generate an attitude moist with love that looks on all with delight. Develop compassion that wishes to see all beings freed from misery. Develop the special attitude that carries the weight of the welfare of the world.

— His Holiness the 7th Dalai Lama

Joy in an Age of Anxiety
by Yongey Mingyur Rinpoche

REAL PEACE IS IN OUR MIND

How can we have joy? Transform your mind. How you want to use your mind is in your control. We all face ageing, we have no choice but to go through it. We cannot change this fact. But how we face it or how we react to getting old is up to us.

When a person faces a problem, typically the person will think that it is the worst situation he or she can face and find it hard to cope. The mind exaggerates due to our belief that our happiness depends on our external circumstances. But really, the main cause for our happiness or suffering lies within us.

So we have to understand the essence and quality of our own mind. My father once advised me, “Do not look for a solution in the external situation. The real peace is in your mind.” He gave me this piece of advice as I was at that time suffering from panic attacks. I realised then that panic itself was not a problem, but how I related to it was the issue.

THE TWO CAUSES OF OUR SUFFERING

My motivation to learn meditation then was to rid myself of panic. So when I meditated, I did it with the intention of “Hello panic, get out! I’m meditating.” My teacher told me not to meditate in that manner as the panic would only become worse So I changed and started meditating with the intention of “Hello panic, welcome. I accept you. But why are you still here?”

Later I realised, our unhappiness stems from two things:

One, it is disliking, resisting and being averse to a situation or an object, for example the panic I am experiencing. Or what I called the panic of panic.

The second is craving for something else that we do not have, such as in my case: the desire or attachment for peace and to stop the panic.

In the end, I truly accepted my panic and learnt a lot from it. Panic has become my teacher and friend. I learn awareness, loving-kindness, compassion and also wisdom from my panic.

I am then able to be with my panic when it comes. I am happy too when it comes visiting because my meditation also comes along.

TRANSFORMING SOMETHING NEGATIVE TO POSITIVE

For example, pain is generally unpleasant. But you welcome the pain from foot reflexology because you know it is good for your heart, liver, kidneys and other organs. So such sensation of pain becomes pleasant. The same thing goes for chilli. When you are young, you don’t find chilli nice as it is too spicy. But now, as an adult, if you don’t eat your food with chilli, you don’t find it as tasty. It is the same with panic. You can change it to become your support for joy, just like foot reflexology and chilli. Even if someone points a gun to your head, that person may harm your physical body but your mind is in your hand.

So how do we do the actual practice? First, cultivate awareness of the body. Normally our mind is up there, jumping between past and future. When we are busy, it is even harder to stay in the present moment. So how do we focus our mind on the body? We need awareness and that is the essence of meditation.

Awareness is with us all the time. Our awareness is with us 24/7, even as we sleep. But we don’t know it. So the main thing is we have to recognise our own awareness.

MEDITATION IS ABOUT RECOGNISING AWARENESS

Meditation is all about recognising that awareness and maintaining that recognition. That’s it. In order to recognise awareness, we need some form of support, such as our body. You don’t have to block any thoughts or emotions. If you do that, it becomes worse so just let them come and go. Just don’t forget your awareness of the body. After a few seconds you may forget the body. It’s okay. Just come back to it again.

So now, let us begin the practice. Sit gently with your spine straight. Place your palms, joined together on your lap, or place them lightly on your knees. Close your eyes, relax your body. Feel your body and know your body. Be aware of any sensation within the body and relax. Bring your awareness on your body, part by part.

First, begin by bringing your awareness to the top of your head. Relax the muscles on top of your head. Be aware of any sensation on top of your head. It doesn’t matter what sort of sensation. Slowly bring your awareness to your forehead. Relax the muscles in the forehead. Be aware of your entire face, and relax. Be aware of the back of your head and relax. Then bring your awareness to your shoulders and relax. Next, your chest and relax. Be aware of your back and relax. Then focus on your stomach and relax. Then be aware and relax your arms. Next, be aware of your legs and relax. Be aware of your entire body and relax. Be aware of any feelings, sensations and emotions within the body and just watch and let them be.

If you can relax your body, good. If you cannot relax, it is okay too. Allow anything to happen. You do not have to pretend to be somebody or act to be someone else. Just be yourself and be free. You are free and in control of yourself.

SIMPLY WATCH

As long as you are aware, you are meditating. That is the essence. Just watch and be aware. If you can see the river, it means you have not fallen into it and have not been carried away by it.

For instance, you cannot stop toothache just through meditation. But it can transform toothache as a support for awareness and become a cause for happiness. It’s not easy, especially for beginner meditators. But we can try. Only by trying and making mistakes can we have success in the future. The more failures the better as it means we did try and will lead to success eventually.

So when you watch — positive emotions, negative emotions, crazy monkey mind, peace, joy or whatever experience, feeling or emotion you have — it doesn’t matter; just watch. Don’t block them because it is impossible and needless to do so.

For example, if I ask you to think of anything except durian in your meditation, the one thing that will come up in your meditation is durian. Not having any thoughts is not the path of meditation. It is an experience of meditation. Just like peace, joy and bliss are experiences of meditation but not the essence of meditation.

Awareness is the essence, and is the heart of basic goodness. We all have wonderful qualities that are with us all the time such as love and compassion, abilities, power, wisdom, skills and lots of other good qualities.

We are more capable than we believe, and more good-hearted than what we feel. But people usually focus on and exaggerate the negative aspects, which generally make up just 10 percent of their lives, instead of the positive. So we have to learn to think, talk and act positively. Only then will you discover good qualities within.

In a nutshell, first, find joy and peace within you rather than seek them in the external environment. Second, utilise meditation as a tool to find that peace within you. And third, appreciate our basic goodness, appreciate our lives and be grateful that we are still alive and breathing and able to experience wonderful conditions such as living in a delightful country like Singapore.