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2月11日 星期三

The Teaching of Rinpoche 2019

时间:2019-02-08 20:26:19 点击:

What makes group practice so powerful? According to H.H Jigme Phuntsok Rinpoche's teaching, the effect of group practice is far more superior than one practicing alone. First of all, the participants of massive Dharma gatherings can receive immeasurable merits, it was elaborated in scriptures such as "Stanzas of defining Dharma's Nature". Basically your mind is similar to a lamp, an individual's power is too weak to dispel the darkness at night, however when many lamps are put together, we can enhance each other's strength and light up the entire world.

   Secondly, there are big differences in merits if you practice with or without preserving precepts, regardless if you hold lay practitioner's precepts, Bodhisattva's precepts, or the Vajrayana's Samaya precepts. In many Mahayana scriptures they say: if you have Bodhicitta aroused, then even if you recite a mantra for a single time, it will still generate huge merits vast as the Universe. When we participate in massive group practices together with practitioners who preserve the three precepts above, because of their precept holding, our practices will cultivate unimaginable merits.

   Furthermore, many attain masters often participate in group practices as well, their blessings can easily bring forth our attainments.  In the "Daily Recitation Prayers" of Chinese Buddhism it says:"If one practice together with Dharma friends diligently, there won't be any difficulties to attain Buddhahood and realization." By practicing together, we can reach Buddhahood swiftly and easily.

   Therefore, we need to clearly understand the merits of group practices, and cherish these precious opportunities. Lay practitioners are busy with daily life, hence they should join more group practices, from where they can get positive changes to their mind, as well as benefiting self and others.

- Rigdzin Gawa Rinpoche

February 8, 2019

What is the importance of renunciation?  Without renunciation, it is impossible for us to generate the wisdom of emptiness. Without renunciation and the wisdom, we will commit evil deeds due to self attachments, and take rebirths in Samsara because of our karma. Every time we reborn, we make new relationships with sentient beings around us, some relationships are benevolent, some are bad, and some are neutral, we are attached to those we like with greed, and we treat those we hate with anger. Driven by these uncountable thoughts of ignorance,  we've committed countless actions with body, speech and mind that create karmic consequences.

- Rigdzin Gawa Rinpoche

January 24, 2019

What exactly is Samsara? There are many metaphors about it:  Samsara is like a pot making machine spun by a potter, or like a waterwheel, or like a bee got trapped in a bottle... they all describe its nature - a never ending circle. Sentient beings reborn again and again in the six realms, driven by their maculate good or evil karma, this circle of life and death is called Samsara. From another perspective, living in Samsara is also like having dreams, good dreams in Samsara doesn't last long, while bad dreams often appear one after another. If we do not eliminate our self attachments and desire towards worldly happiness, this illusory circle will continue. The only way to change this situation is to arouse true renunciation. As Buddha Shakyamuni says: You should have renunciation to leave Samsara, follow my teachings with firm will; destroy the death lord with power of Dharma, like an elephant tearing down a grass hut; Abandon the circle of life and death, put an end to all its sufferings."

- Rigdzin Gawa Rinpoche

January 24, 2019

In the  "Sutra of Forty-Two Chapters" it says:"The nature of Dharma is like honey, being sweet regardless in which way we taste it." Also, in the "Sutra of Three Jewels' Merits" it explains Dharma's good quality in the beginning, the middle and the end. When we first arise devotion after hearing Dharma, it is good in the beginning. In the middle of practice we generate wisdom through studies on Buddhist scriptures, and arise firm faith, joyfulness and desire towards the path of liberation, that is good in the middle; In the end of practice, when transcendent wisdom truly arise in mind and we are liberated from Samsara forever, benefiting self and others tirelessly with Bodhicitta, that is good in the end. Dharma, being such a wonderful treasure, benefits everyone who makes connection to it through each and every way, hence we need to widely flourish it in the world to help more sentient beings. Expounding Dharma isn't a duty for attained masters only, we ordinary people should do the same, we can either spend time to share some basic Dharma teachings to others, or to share Dharma books among your friends, and post words of your Dharma teachers on social media platforms. All these things may be simple, but they are like passing the torch of Dharma to others. If every practitioner can accompany these good actions in their daily life, then the torch of Buddha Dharma will continue to lit in this decaying age, together we can dispel darkness from every corner of the world.

- Rigdzin Gawa Rinpoche

January 24, 2019

We should try to avoid outward distractions during Dharma studies. Distractions  often arise from our impatient nature of ignorance - the root of Samsara since the beginingless time. If we are distracted by various distraction from the internet during Dharma studies, our mind cannot stay focus to clearly understand Dharma, neither can our visualizations be done properly. In the other hand we also need to avoid too much inward tension. HuiNeng, the 7th century Zen master says:" All matters are created by our Tathagata (true nature of mind)."  Relax your mind and do not worry about not being able to understand the Dharma. Let the Dharma theories spontaneously dissolve into your heart.  At the beginning we might have difficulties understanding some profound teachings due to karmic obscuration, however there's no need to put that into tension, because tension would just create more obstacle for your studies. We should put more efforts into the Vajrasattva practice, as well as praying to Bodhisattva Manjusri for his blessing to enhance our wisdom. Just like the metaphor taught by Buddha Shakyamuni: the strings of music instruments only plays the best sound when they are adjusted neither too tight nor too loose, it is the same for tension towards Dharma studies and practices, we get the best result from the middle way.

- Rigdzin Gawa Rinpoche

January 21, 2019

Renunciation practice comprises many stages. First, arise renunciation for the fears of karmic fruits in the miserable realms, with this in mind we continue to contemplate the meaningless nature of Samsara, and abandon desires towards worldly happiness not only for this life, but also for all endless future cycles  in  Samsara. The second stage is to generate great compassion to benefit others, and remove our selfish motivation about gaining liberation for oneself. Thirdly, we thoroughly realize the true nature of all matters is neither existence nor non-existence,  it is an ultimate, spontaneous equity. Abide in this unattached path of Mahayana and free ourselves from all grasping, so we are clear from all incorrect views caused by dualistic thoughts. These are the Three Principle Paths' main and branch practices, they all require renunciation accordingly. Therefore, renunciation isn't just a simple practice, instead  we should respect and practice it with diligent.

- Rigdzin Gawa Rinpoche

January 15, 2019

Without sufficient wisdom, skillful means and powers, Mahayana practitioners will have difficulties helping sentient beings in many situations. Mipham Rinpoche the omniscient master said:" Fruits of Buddha hood, Ten types of boundless powers and other countless merits, one should arouse Bodhicitta, for attaining these supreme powers."  The Buddha nature (Tathagata) itself has countless types of powers and merits, such as the ability to foresee sentient beings' fates, faculties, interests and karmic fruits, and the ability to guide sentient beings in different paths and realms. Or the ten abilities to freely decide our own life span, thoughts, wealth, karmic effects, birth places and so on. Or the abilities to emanate three types of Buddha's bodies, four types of wisdoms, five types of eye powers and six types of clairvoyants, all these powers can only be attained after practitioners have eliminated their last, tinniest attachments and grasping caused by mental delusion. Hence after learning all these ultimate fruits of Mahayana , in order to truly help sentient beings without any restrictions,  we should arouse supreme Bodhicitta and pursuit Buddhahood. It is the motivation of all Dharma practices.

- Rigdzin Gawa Rinpoche

January 12, 2019

In "Diamond Sutra" Buddha Shakyamuni  said:"For practitioners who attained the state of emptiness, I certify them as real Bodhisattvas." It is every Mahayana practitioner's goal to realize the nature of emptiness. The foundation towards realization for most people, other than gaining expertise on emptiness theoretically, is to practice renunciation. Renunciation is the foundation for all vehicles of Dharma, your self-attachments can only be dissolved when you arise a conviction to let it go. No others could help you on this, as Buddha Shakyamuni said:"Although I have given you the teachings, it depends on yourself to reach liberation." Therefore there is no one else to ask for help on this matter. If you have been living as a Mahayana practitioner for many years and still make every decision around "me", "my merits", "my attainments", then you should examine your renunciation through reflecting the teachings in "Diamond Sutra". Renunciation doesn't came from nowhere, the four outer Preliminary Practices is the best method to arise renunciation. This is very important as many people consider renunciation isn't included in the Inner Preliminaries, which requires a foundation on the outer preliminaries - renunciation. As Master Tsongkapa said in "Three Principle Paths":"Without pure renunciation, Sentient beings will pursuit worldly happiness tirelessly. In order to unbound this never-ending attachment, you must first arise renunciation." Therefore, renunciation is the first essential step in our practice.

- Rigdzin Gawa Rinpoche

January 5, 2019


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