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2月11日 星期三

The Teaching of Rinpoche 2020

时间:2020-12-30 23:34:37 点击:

Accumulating merits and purifying karma are indispensible in all Buddhist schools. As Master Tsongkapa says in his "Treatise of Stages of the Bodhisattva's Path": the attainment of all Dharma practices require merits and purifying karma, the former is a foundation and the later is to clear obscurations on path. One with no merits would find his practice fruitless , just like no oils can be extracted from the sands. Meanwhile, one with heavy karmic burden would have difficulties seeing the true wisdom, just like looking into a dust-covered mirror.  For this reason, the above two things should be the daily chores of all Dharma practitioners.  

The Venerable Mirarepa says:" Aside from accumulating merits and purifying karma, there are no other practices to be done." We should contemplate those past masters' teachings and use them for actual practices.

-Rigdzin Gawa Rinpoche

January,22,2020

In the  " Ornament of Mahayana Sutra", Bodhisattva Maitreya says:" Liberation awaits at the end of delusion ". What is delusion?  It is the appearance of all worldly phenomena that hinder us from seeing the true nature - Tathagata, just like a white conch would appear as yellow for one with eye disease, or one with Floater syndrome would see hairs floating in the air, neither of those are true, however those delusions persist before the syndromes are cured.

  Mipham Rinpoche said this in his "Beacon of Certainty":"All phenomena and things - including ourselves - are pure by nature,  however they are covered by obscurations, which we ought to remove with diligent."  As Rinpoche instructed, one cannot attain liberation easily, diligent practices and the removal of obscurations is our only path towards the true nirvana.

-Rigdzin Gawa Rinpoche

February,4,2020

Once we recognized the whole world is projected by the mind, then our attachments towards the outside world can be weakened through dharma practice. Gradually we will realize the nature of mind, tathagatha, is free from dualistic views, being non-arising and non-ceasing, we should learn to abide in this natural state where all phenomena are one by nature, this is the path of Prajna-Paramita.

Our studies on scriptures should go beyond the elegance of phrases, and focus on the essences of those teachings, and practically use them in our daily life. The essence of dharma does not require extensive readings and studies, they are very useful once learned.

- Rigdzin Gawa Rinpoche

February,4,2020

Out of compassion, Bodhisattva Maitreya condensed the teachings of all 84000 dharma, He said: “all these dharma, in conclusion, can be specified as two teachings: dharma and dharmakaya”- the first one is to elaborate the illusory, chaotic nature of samsara, from which we can arise renunciation; the second one is to elaborate the nature of nirvana, to stimulate sentient beings’ desire towards it. As Maitreya elaborated, the root of the endless samsara is the ignorance in our mind, all phenomena arise when the mind is arisen, and perish when the mind is ceased. The key to stop samsara circle is to cease our ignorance - the only way towards liberation. If we hold this realization firmly in mind, and continue to follow our guru’s guidance in practice, soon we will be able to reach liberation, and attain the state of ultimate nirvana.- Rigdzin Gawa Rinpoche

February,4,2020

In the Dharma,  analogies of "dream" and "bubble" are often used to describe worldly phenomena, as it says in the Diamond Sutra: “Because: All phenomena are like a dream, an illusion, a bubble and a shadow, Like dew and lightning. Thus should you meditate upon them.” The purpose of this teaching is to review the hidden truth of Samsara, so that we can arise renunciation and see the world in the same way as the Buddhas.  

Why are these analogies so important to us? Because, if we treat all worldly attractions - fame, lust, sensational enjoyments, etc - as truly exist, we will go after them endlessly with actions that bring forth karmic effects, trapping us in the never-ending circle of life and death. For this reason, all our lineage masters teach renunciation as foundation of the preliminary practice. We might still live in the Samsara for the time being, however through meditating its illusory nature and reach a firm view, we can abide in this view and practice, our renunciation will increase steadily, eventually with ignorance dispelled, the Buddha nature can be seen.

- Rigdzin Gawa Rinpoche

February,18,2020

People always have the feeling that human life is like a dream, this recognition is either because the ripen of one's good karma, or just a temporary insight in one's mind. What about the truth of human life? As a Buddhist master said:“In one's dream, things that appear, either good or bad, are generated by his mind base on habitual tendencies, the nature of all phenomena is empty but appear to be existing, we cling to them with dualistic thoughts. Started from the beginingless state of lumination, when illusions appear, sentient beings cannot recognize the truth because of ignorance, and discriminate "me" and "others objectives" in their mind, which resulted in the illusory six realms of the cyclic existence. Based on the degree of desire, beings with heavier desire go to the lower three realms, the middle ones go to the desire realm of haven, beings with lesser desire go to the godly realm of form and formless.”

The Samsara we are living in is indeed a big dream, yet waking up from it is not as easy as we wake up from a sleep, and cannot be done through some basic worldly recognition and wisdom, because the true nature of our mind has transcended the capability of dualistic thoughts. If we want to break our stubborn habits and discriminations since the beginingless time, we have to spend ten times efforts in diligent, that is the only way to wake up from the everlasting dream of Cyclic existence.

- Rigdzin Gawa Rinpoche

February,18,2020

We are sentient beings living in the three realms, all our senses, joyful or miserable feelings, life and death and so on, are emanations of our own karma, other than our mind’s projection there are no concrete existences. In the “Flower Ornament Scripture” it says: “The three realms are emanated by our mind; all worldly phenomena are merely our consciousness”. For instance, upon one’s death, his consciousness would be seeing what is going to happen in the next life, and gradually he perceives the transference stage, then the next life follows, while others around can only see him as a corpse.

In fact, death isn’t a total annihilation, one’s consciousness continues, and will be perceiving a new world base on the change of his inner habitual propensities. Therefore, regarding hospice care, grief and crying would just distract the patient, if we really want to help our dying relatives, we should focus on recitations of sutras and Buddha’s names, their blessing can help our relatives reborn in the pure lands.

 - Rigdzin Gawa Rinpoche

February,21,2020


The Buddhist scriptures we see nowadays were discoursed by the Buddha under different circumstances, and subjected to students with different faculties and capacities. As ordinary person, we might not be able to realize the scriptures’ profound meanings, however, many commentaries regarding the scriptures were written by past masters, through which we are able easily learn their pith instructions. Especially past masters in Tibet, for example, Mipham Rinpoche, true reincarnation of bodhisattva Manjushri, made many commentaries on Buddhist scriptures. For lay practitioners who lead a busy life, they can make good progress in practice through studying those commentaries enhanced with lineage masters’ blessing.

- Rigdzin Gawa Rinpoche

February,21,2020


Tathagatha (Buddha-nature) is indescribable through any worldly languages and discriminative elaborations, neither can it be conceived by lay persons’ perception, thus it is “inconceivable” as our Buddha discoursed. In “Six-Paramita-Sutra”, Buddha Shakyamuni says:“Maitreya, you should realize the nature of emptiness is free of dualistic views, with equality and tranquility, it is ubiquitous and all in one, incompatible with any worldly discriminations.” For this reason, in order to show us the nature of Tathagatha, all Buddhas, Boddhisattvas and past masters had to describe it in an indirect way, usually by using the method of exclusion - any stages bound to dualistic views are not the Buddha-nature, so we can avoid going to the wrong path and continue drifting in the Samsara.

Many Tirtikas in the past and present were tirelessly looking for the truths of cyclic existence, although they spent efforts and endured hardships, however they could not attain realization because of they were on stray paths. Therefore,this exclusion method is very essential in actual practice, it prevents us from going astray.

- Rigdzin Gawa Rinpoche

April,13,2020


Learning Dharma can clear confusions and develop correct views in our mind, form where our conviction regarding practice would arise. In the scripture “Complication of Dharma ” it says: “through learning, one gets to know all Dharma, one refrains from evilness, one eliminates meaningless afflictions, and one attains nirvana.” This teaching elaborates the fruits of learning Dharma - we can realize the truths of phenomena,  we can remove meaningless grasping and attachments, hence, properly studying Dharma will directly or indirectly lead us to stages of tranquility, and gradually the stage of nirvana.

 - Rigdzin Gawa Rinpoche

April,13,2020


“Abide the mind in Dharma” means constantly contemplating and complying our mind with the Dharma teachings received, as instructed by Chinese Buddhist Master Tai-Tsu. This is an essential preliminary practice for lay practitioners, in which they rest their ordinary mind in a state complying with their understanding of Buddha-nature, this mind practice can gradually generate our resolution towards the nature of Tathagatha, the accumulation of this effort can become a strong foundation for our advancement in Vajrayana practices, such as the Luminous Great Perfection.

- Rigdzin Gawa Rinpoche

April,13,2020

His Holiness Jigme Phuntsok Rinpoche once told us: “nowadays I do not have any expectations from my monastic students, except if you can recite the Samantbhadra’s Prayer once a day, if this can be done, I feel meaningful to stay alive in this world.”    Contemplate his words and we will realize - would His Holiness make such a statement if the recitation of Samantabhadra’s Prayer is meaningless? Therefore, we should not waste the precious practice opportunities, and uphold the recitation of this utmost profound prayer, it would be a big lost if we missed this profound Dharma treasure.

- Rigdzin Gawa Rinpocheu

July,23 2020


When listening to Dharma teachings, if you just idle through one class after another without contemplating what you learned, you would assimilate very little - how can your develop certainty on the Dharma teachings, and how are you going to use those teachings in actual practice?       Although sometimes we are seemingly studying, but we are not properly following stages of the Bodhisattva’s path, and are not assimilating the essence of the Dharma. After many years of incorrect learnings like this, we would have this thought: “is the Dharma really helpful?” or we will fancy to acquire some of the most profound Dharma that can quickly and easily get us to liberation. We ought to avoid the above issues and misleading attitudes. - Rigdzin Gawa Rinpoche

August,,2020

Our consciousness encapsulates innumerable merits and capabilities, just like golds can be forged into any shapes - golden containers, vases, Buddha statures, etc. If the nature of gold is unchangeable, then there wouldn’t be any golden crafts in the world, because a golden craft is formed by nothing else but pure gold. In the same way, when one attains Buddha-hood, all merits of the attainment came from one’s own nature, instead of the outside world.

   In “Verses of the Precious Nature” it says: “The uncreated, luminous nature that we originally have, has qualities that surpasses all phenomena, for this reason, we are born with all merits of the Buddhas.” An ancient emperor once asked his chief advisor, Buddhist master Qing-Liang: “What exactly is ‘dharmahatu’  elaborated in the ‘Flower-Ornament Sutra’?” “All sentient beings’ minds and bodies themselves, is dharmahatu”, the master replied.

- Rigdzin Gawa Rinpocheu

April,28 2020

Why should we study Buddhist scriptures? Because teachings in the scriptures can guide us to the correct paths. Just like a piece of timber can be cut straight by following straight lines drawn on it, our hearts as well, can be correctly guided by the Buddha’s teachings, through which we can see our true nature, free ourselves from the six sensational attachments,  and escape from the circle of cyclic existence.

  The Buddha’s teachings never get outdated, regardless of the time of past, present and future, because those teachings correctly elaborate the laws of nature that always in effect. Therefore, studying and reciting Buddhist scriptures is a swift path to liberate ourselves from Samsara. However, it is difficult for us personally study the innumerable Buddhist teachings in the world, the only way for us to attain the Buddha’s wisdom in a short time, is to find a spiritual teacher, learn and practice under the teacher’s guidance.

- Rigdzin Gawa Rinpoche

September,23 2020

An ancient Buddhist master once said: “all matters are closely linked by nature, the concrete world we are perceiving is no more than an illusion created by the grasping in our mind since the beginningless time. It is similar to a dream, in which one’s body is resting in a safe and comfortable bed, but meanwhile his mind is experiencing various unpleasant things in the nightmare. When the dreamer wakes up, all his obstacles will disappear and he will gain ultimate freedom.”

   According to our Buddha’s teaching, every sentient being has Buddhas’ wisdom, but our attachments and mental affliction hinder its review. It is good to learn that we all have the precious Buddha nature, we just need to focus on tempering our mind, gradually we will attain countless merits of the Buddha. Anyway, however much buddhist theories we learned, we still have to walk on the way towards enlightenment step by step. Experiences in our past life times made our dualistic view almost unshakable, and never did we experience the inconceivable state of emptiness that is free of attachments. Thus, guidance from teachers is the only way for ordinary people to realize Buddha’s nature. In practice, we need to frequently pray to our teacher, which is the essential part of guru yoga.

   - Rigdzin Gawa Rinpoche

November,23 2020

Ego is one of the worst mental affliction. It reinforces our self attachments, propels our endless circles of life and death. Ego is the first affliction we should deal with in order to attain merits of Buddhas. Prostration practice is the best  remedy for ego, it is a way to show respects in our conducts. In the “Ten immeasurable conducts  of Bodhisattva Samantabhadra”, making prostrations to the Buddhas is the utmost first conduct, because, if we do not remove our ego through making prostration to the Buddhas, there would be no foundations for the rest of the practices, such as phrasing the Buddhas, making offerings, repentance and so on. As it says in a proverb: the mountain of ego cannot generate water of merits. People who have strong ego would never bow their heads and show respect to others, because of their pride. Making prostration to everything can dispel our ego and pride, as well as initiating merits of kindness in our body and mind. Therefore, the prostration practice is a key to enter the treasury of Buddha nature.

-Rigdzin Gawa Rinpoche

December,23 2020

We may have this thought once in a while: “my own liberation is more urgent, while the liberation of other sentient beings is somehow less important, because their status won’t affect my attainment.” Thoughts like this are because of lack of understanding of emptiness and the Buddhas’ nature. In fact, if we only care about ourselves, this selfish notion would create a huge obstacle for our practice towards realization, because it contradicts with the Buddhas’ nature - which is infinitely vast, and selfless.

   By practicing compassion and bodhicitta, we can easily discover our Buddhas’ nature, in the other hand, if we are being selfish, the realization would become extremely difficult. For this reason, many Buddhist masters suggested us to recite the “Prayer of Good Actions”, because the prayer can temper our consciousness to become a suitable vessel for greater vehicle dharma.  The nature of emptiness decides that, if we are still having selfishness, still discriminating and still grasping, then we would never be able to realize the Buddhas’ nature that is free of dualistic thoughts.

   In a nutshell, if we are a practitioners who truly look for ultimate realization, we should choose paths that complies with the nature of our mind, instead of the paths of ignorance. By rapidly doing all our good actions with relative bodhicitta, one day, realization will be within our reach.

   -Rigdzin Gawa Rinpoche

December,26 2020

When contemplating the defects of samsara, we should not limit ourselves to understanding the scriptures, which we may have fully memorized many. Other than that, we still need to review our mind regularly - do we truly have the conviction and personal experience about the defects of samsara? Our stubborn worldly attachments are like oils soaked into wheat flours, two of which became nearly inseparable, if we do not personally contemplate on the sufferings in samsara and generate true renunciation, then those attachments can never be loosen.

   Announcing renunciation is easy, but when it comes to circumstances that can easily bring up our hidden old habits, greeds and lusts would arise in our mind, making us even worst than ordinary people, what would happen next are bad consequences that may breach our precepts and samaya vows. This is the result of seemingly learned a lot about the Dharma - an opposition to truly understanding what the Dharma says. For this reason, our past masters introduced the Preliminary Practices, they wanted us to develop true recognitions on Samsara, they wanted us to learn the truths from our own life, in this way we will become more diligent in practices and Dharma studying.

-Rigdzin Gawa Rinpoche

December,30,2020

It is living being’s basic instinct to avoid pains, pursue happiness, judge good and bad, kindness and evilness in a certain extent, but the scope of our perception kept us from exploring deeper in the time and space, we only know very little about the universe. Knowing our limits, the Dharma can be a good tool to learn the world. It can give us the wisdom to make correct choices in pursuit for true happiness. We all know the importance of decisions-making, obviously it is the key to success in our worldly careers, it is the similar advantage that we can receive from the Dharma, a far-seeing wisdom that shrines the roads ahead in our life.

 The Dharma is a fusion of essence from all Buddhas and Bodhisattvas’ teachings, our first thing to learn from it should be the karmic laws of cause and effect. As it says in the scripture: “even thousands of eons have passed, one’s karmic effects would still ripen and appear, when the conditions met.” Through reading stories of karma in scriptures, together with our life experiences, we can learn secrets of the karmic laws and use it to change patterns of our life.  We can also learn from attained masters and get some insights from their teachings. In a nutshell, we should not idle our life away aimlessly, because it is short. Let’s learn from the Dharma, and use what we’ve learned as a beacon to guide the path.

- Rigdzin Gawa Rinpoche

December,30,2020

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