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法王 蔣康秋祖仁波切於2021年紐約夏季閉關首日之開示

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發表於 2021-8-3 20:35 | 顯示全部樓層 |閱讀模式
226687311_349292073318040_1845082785399730682_n.jpg 法王 蔣康秋祖仁波切
Kyabje Gyang khang Chotrul Rinpoche

<for English version please see below>

法王 蔣康秋祖仁波切於2021年紐約夏季閉關首日之開示

今日我們開始2021年為期一個月的網上夏季閉關。此次參與閉關的法友們,大多數是白玉資深或年長弟子,有些人也可能從未參加過閉關;這次許多人都從不同國家及不同時區參與閉關,由於紐約現正是早上,所以我先祝福各位有一個美好的早晨。

貝諾法王曾經歷了許多困難才建立起這個中心,至今已持續許多年,過去法王都是親自帶領為期一個月的閉關;創立此閉關中心的主要目的,是為了利益與我們有緣以及具虔敬心的西方弟子,讓他們能在此學習及修持佛法、調伏自心的貪欲、瞋心等一切煩惱。

人們於此生或來世所面對的一切困難,都是由自己的煩惱所產生的,若能為了減少煩惱而修持佛法,將能得到利益,基於此原因,法王創辦一個月的夏季閉關。

過去 貝諾法王一直親自主持這個夏季閉關,直到他圓寂為止。法王的佛行事業由噶瑪古千法王、資深的堪千策旺嘉措、及資深的堪千們、和所有法王的侍者,堪千、洛本以及你們所有人、中心的義工和工作人員承繼下去,由眾人合力延續法王的佛行事業,使我們多年來能夠持續舉辦此夏季閉關。

2020年由於疫情的緣故,使大家無法齊聚一堂學習及做所有的修持,但依然在網路上直播 貝諾法王所給予的前行教授;今年2021年,雖然有些國家的疫情已有好轉,但由於本地及國家的規限,以致無法開放讓渴望親自參加此夏季閉關的弟子們前來中心,然而我們仍可透過網路舉辦此次夏季閉關,相信能為大家帶來利益。

目前身處西藏的揚希仁波切一切安好,他學習表現很好,所有人都期望揚希仁波切長大後會來探訪我們,而我們也會為他的到訪而努力。所以可以肯定的是,有如陽光般的好時光,必然會讓揚希仁波切前來探訪我們。

請大家無須為揚希仁波切擔憂,因為噶瑪古千法王已擔負起照顧仁波切之教育及其他所有事情的全部責任;同時噶瑪古千法王身體亦很健康,他一直為利益全世界的佛法,特別是白玉傳承而努力,所以各位亦無須為噶瑪古千法王擔憂。

為了揚希仁波切與噶瑪古千法王,以及所有於此五濁惡世護持佛法的大德們,大家應經常念誦所有長壽祈請文,並向三寶祈願他們長壽健康,同時亦應時常祈願所有護持佛法的大德長久住世。

由於我們缺乏福德,去年經歷了祖古圖桑法王圓寂的巨大損失,法王不但是偉大白玉傳承持有者,更實踐了所有由 貝諾法王所指示的佛行事業,且幾乎能圓滿所有佛行事業,即使現在圖桑法王已經不在,但我們仍必須經常念誦祈願法王迅速轉世之祈請文,願他如新月般轉世再次利益眾生。

為此,時常念誦祖古圖桑法王迅速轉世祈請文是非常重要的,因為這不僅是整個佛教界及我們所有人的巨大損失,同時亦示現一切因緣所生的事物都是無常的,更顯示出佛陀之佛行事業是永續的。

我們大家都是修行佛法之人,要祈請所有仍住世的傳承上師們長壽;此外,任何與我們結過法緣的上師若已圓寂,亦要念誦祈請他們早日轉世的祈願文,相信你們所有人每天都已如此修持,而我只是提醒大家念誦長壽祈請文、以及迅速轉世祈請文的重要性。

所有參加此網上夏季閉關的法友都知道,佛法住世已近二千五百年。在佛法的範疇中,有不同的學習主題,像是應何時進食、如何進食、如何行走等,即使是日常生活中的各種小事,我們都要學習如何正確地去做,其中包含廣泛的不同教法。各位可以看到過去大德們是怎樣去求法的,那並非容易的事,他們要走多少日或多少月的路,要準備足夠的道糧,無論晴天、雨天或下雪都要繼續前行,必須經歷種種困難後才得以拜見到上師。儘管弟子歷盡艱辛前來拜見上師,然而為了因應弟子不同習氣與能力,上師並不會向某些弟子傳授教法。從密勒日巴尊者傳記中即可得知,尊者是如何歷經各種艱難才接受到教法的。

處於瞬息萬變的時代,世上很多事物皆已改變,當人們想對佛法有更多了解時,亦可以輕易地透過網路搜尋到各種教法,現今許多上師和大德也在網路上傳法,因此人們很容易就能接觸到佛法。然而在兩年前參與閉關課程,則必須身體坐直並花幾小時專注地聽聞開示以及學習所有的修持,如今透過網路上課,有些人會在床上放輕鬆或喝咖啡一邊聽開示,當覺得很沈悶時甚至還可以去看電視,感到有興趣時再繼續聽,像現在這種方式,讓你很容易就能聽聞教法。然而要隨時留意你的心,並且一直嘗試調伏自心,這是主要的修持。

有些人認為佛法只屬於宗教,只能由宗教的追隨者去修持,亦必須在屋內佛壇前禪修,除了特定的修持時間外就不需要修持了;然而事實並非如此,佛法的教示是與生活相關的,並不只是為了追隨者而設、或為任何渴望放鬆與想要快樂的人而設;若你修持佛法必定能找到喜樂,並且可以享受人生,如此你將能了解修持佛法的重要性。

一般而言,如果只依習性而沒有修持佛法,當遇到喜歡的事物時就會感到興奮及快樂,而若遇到無法面對、不幸或痛苦時,甚至可能會想自殺;這是因為不明白一切現象的真實本性,所以會被事物外在的表相牽著走,當某事物出現時,只會以自己的認知判斷所看到的是好或是壞;由於將自己投射到所有外在事物之上而對此投射產生執著。如此,你的心便一直處於貪著或瞋惡的狀態而變得很情緒化,一旦某人對你好或有利時,你就會感到很興奮,當遇到某些不喜歡的事物時便會變得很沮喪,這都是因為不明白一切現象的真實本性。

有鑒於此,佛陀於初轉法輪時傳授了四聖諦:苦諦、集諦、滅諦及道諦。首先,苦諦是指不管你是否為佛法的追隨者,只要是人類甚至是動物都不想受苦。若不想受苦,所要做的就是去尋找造成痛苦的原因,進而斷除痛苦的因,若你能看到所有的痛苦,無非是來自貪著、憤怒或瞋惡所牽絆的心,藉此將了知一切痛苦的原因,即是由於對真實本性缺乏了解,以及無法捨棄貪著、憤怒或瞋惡所致。

痛苦的因就是我們的貪、瞋、痴三毒。三毒乃源自於我們認為外在有某種真實存在的真相,而將此存在涵蓋到現象當中;即使外在的存在沒有吸引你,你也會把它涵蓋進去並認為它很吸引人,由於誤解而追逐或逃避事物,這就是為何佛陀第一個教示就是四聖諦。

我們所體驗的是苦諦,集諦是指我們的煩惱;透過明白因果,佛陀說必須斷除苦因方能得到快樂。至於如何才能成就究竟的喜悅或快樂,所依靠的是修持的不同次第,這即是成就究竟的喜悅或快樂的方法。

此外,應如何修持此道以達成結果?首先你要依止上師。需依止上師學習及聽聞教法,然後思維所學到教法之意義,再將教法付諸於實修。

這裡所指的是,你必須將心投入佛法之中並做所有的修持。如此,你將能從佛法中獲益,若只是理解佛法是沒有幫助的,你需要做的是實修佛法。至於我們為何要修行,正如我之前所說,即使是動物亦希求快樂不想受苦,然而卻不知什麼是造成痛苦的因?什麼是快樂的因?由此可知,佛法是教導我們如何能得到快樂、及如何斷除苦因。其實不只是佛教徒應該遵循佛法,而是全世界的人們都需要了解,並能夠去修持。為什麼這樣說,因為大多數人都認為快樂是可以透過物質世界而得到的,所以人類在科技及物質舒適上有很大的成就。

人們之所以很容易被分心,是因為一直都醉心於從外在事物來找尋快樂,然而卻發現快樂並不只是外在發展或外在現象的結果,我們要看到快樂是從自心中產生的,不論是快樂或痛苦,主要都是來自內心的體驗。

所以這就是為何有些人可能已在運用佛法,卻沒有意識到這是佛教的教法,其所給予的建議,特別是對那些精神可能有問題的人,甚至已用佛法幫助精神病患者,或是以瑜珈或拙火修持去治療不同種類的疾病等;可見無論你是否為佛教徒,最重要的是能看到自心的重要性,心在我們此生的體驗當中扮演著非常重要的角色,因此依循著推理去觀察時,你將能理解修持佛法的重要性。

貝諾法王過去一直都在傳授所有修持及建言。談及竅訣,人們一般都以為竅訣是上師在你的耳邊細聲說,好讓除了你之外沒有人聽到,事實上這並不是竅訣。法王其中一個主要的教法總是在強調:「你應該一直都是個非常平靜與穩定的人,就如一塊岩石。」其意思是當事情如你所願時,不應該興奮或快樂,而事與願違時,亦不要變得沮喪、傷心或精神失常。若出現這些狀況,是因為我們不了解佛法的本性、或一切現象的本性,以致於有些人當遇到不喜歡的事物時,就會感到抑鬱寡歡及甚至導致精神失常。

所以再說一遍,要將所有這些教法付諸實修並不是那麼容易的,是非常困難卻是非常實際的事,在此並非談論有關大圓滿的教法。

讓我們談談當憤怒生起時那一刻,你只須去觀察憤怒的本質,並看看它是什麼。若你只是觀察憤怒的本質,而不是被憤怒牽著走,那麼將發現憤怒會減弱,而這個憤怒將不再有任何能力去干擾你。所以相同的,若你心中貪欲增盛,當你去觀察貪欲的本質那一刻,貪欲必定不會再給你麻煩並漸漸變得越來越弱。以此方式修持,貪欲與憤怒將逐漸自然減少,並能夠減低煩惱的力量,若你經常這樣修持,將會看到自己有重大的改變;如此無論那是令你興奮或讓你沮喪的事物,都不會再像天氣一樣總是在改變,或者變成一個情緒不穩定的人。

為何我們會面對這些問題,其原因是我們無法認識及了解事物的真相,若你不了解真相就會產生誤解,一旦有誤解,就會認為某個事物是真實存在,或有某些事物是真正能成立的。

好比當某人稱讚你時,就馬上變得快樂興奮,若發覺有人在背後說你壞話或者誹謗你時,則稱讚將不再令你感到雀躍;同樣的,當有人在背後說你壞話或誹謗你時,可思維亦有人喜歡和讚歎你,如此,就不會感到壓力和痛苦。所以生命中的興奮與痛苦兩者,皆將逐漸能夠取得平衡;若能在生活中取得平衡,將擁有更喜樂及富意義的人生。為了此原因,佛陀於初轉法輪時傳授四聖諦-苦諦、集諦、滅諦以及滅苦之道諦,這就是為何依次第修持佛法是非常重要的。

過去 貝諾法王有鑒於此,而創辦這一個月的閉關。當此閉關開始時,我被邀請給予一些開示,而這也是我的責任。你們很多人都曾經來過這裡,其中有些已是第八或第九年,有些可能準備好接受了悟自心本性的教法,若你已了悟自心本性,你的責任是要繼續在心的本性上禪修,並盡力去修持,否則單是能了悟自心本性,而無法繼續於心性上禪修的話,有很大的可能是你或許在禪修,但並沒有安住於「本覺」之上,只是安住於覺性;或者即使你在禪修,卻是處於「無記的禪修」而變得呆滯,如此你將無法於心的明性上禪修。

若你要認出自心的本性,那麼必須能夠修持,透過該修持作為修持之精要,你要做的是,必須能夠減少煩惱並調伏自心,這是非常重要的。當然所有的教法都必須從不同導師處接受,無論接受什麼教法,你的責任就是要將之付諸實修;以此方式,若你覺察到貪欲及憤怒等等正在減少,即是修持佛法的目的。否則現在透過網路雖能學習到佛法,卻可能成為一個熟悉所有名相的專家並對佛法內容了然於心,可是內心的貪欲及憤怒等等依舊是完好無損,並沒有減少或降伏它們,那麼佛法的修持就會是沒有效果的。

當時 貝諾法王購入這一大片土地時遇到許多的難題,以及於弘傳佛法時承受種種的困難,所經歷的一切艱辛,其主要目的,就是希望所有加入或與這個中心結緣的人,他們的煩惱都能夠減少並獲得一些利益,否則如果只是習慣談論佛法,內心卻流於如凡夫一般,如此,將會是徒勞且無所助益的。謝謝!

蔣康祖古

2021.7.11

https://www.facebook.com/gyangkhang/posts/349292286651352

 樓主| 發表於 2021-8-3 20:36 | 顯示全部樓層


法王 蔣康秋祖仁波切
Kyabje Gyang khang Chotrul Rinpoche

Speech by Kyabje Gyang Khang Chotrul Rinpoche at the beginning of Summer Retreat, New York, 2021

Today we begin our virtual summer retreat of 2021 that will lasts for one month. To all of you who have joined this virtual summer retreat through the Internet; most of you are our old or senior students who have been with Palyul Ling for some time, and there may be some who may not have been to the retreat before. Many would have joined this virtual summer retreat from different countries with different time zones, but it is morning here in New York, therefore I’m going to wish you all a very good morning.

His Holiness had set up this centre with a lots of difficulties in hope to spread the words of dharma. One of the main purpose of establishing this retreat is to benefit our Western students who are connected and devoted to us, it will make it easy for them to practise and study dharma here. As a result they will be able to subdue their own mind and the afflicted emotions like desire, hatred etc. All the difficulties we face either in this life or in the future lives are created by our own afflictive emotions; so it will be beneficial to practise the dharma in the hope of reducing these emotions. For this reason, His Holiness had established this one-month summer retreat.

His Holiness conducted this summer retreat by himself until he had passed into Parinirvana. Then His enlightened activities have been continued by His Holiness Karma Kuchen Rinpoche, our senior Khenchens all the attendants of our late Holiness including other khenpos, lopons and the volunteers and those who are working in this centre as well. Likewise there are many people who supports and  has the aspirations to continue this  activities making it easier to perform this summer retreat throughout the years.

Since 2020, because of the pandemic, we were not able to gather together to do our practices and studies. Yet we were able to stream the teachings of ngondro through webcast and streaming via the Internet. And this year in 2021 while the pandemic situation may be getting better in some countries, it may not be the normal yet to meet face-to-face. I know many of you have wished to come here personally and be in the retreat centre but due to the local and countries regulations we cannot do so, Nevertheless, we are able to carry on this summer retreat virtually through the Internet, which would be of benefit to many.

His Holiness Yangsi Rinpoche is also doing well in Tibet. He is doing well in his education. We are all hoping that Yangsi Rinpoche will visit us when he grows up, and we are working hard towards his visit. So, it is definite that the fortunate times like the sunshine will surely allow Yangsi Rinpoche to visit us soon.

There is no need for all of us to worry about our Yangsi Rinpoche because his holiness Karma Kunchen Rinpoche is taking the full responsibility of looking after his education and all of the other matters. So in this way Yangsi Rinpoche is doing very well. Similarly his holiness Kuchen Rinpoche is also in good health, and of course, he is always working to benefit the Buddha-dharma worldwide and specifically the Palyul lineage. Therefore with regards to Kuchen Rinpoche you also don’t have to worry about him.

As a responsible students . For our Yangsi Rinpoche and his Holiness Kuchen Rinpoche and all the masters who are here to uphold the Buddha-dharma in this degenerative times, we must always recite all these long life prayers and also pray to the three jewels for their good health and long life from our side. In this way we should always be supplicating for the long life of all the masters who are here to uphold the Buddha-dharma.

Recently Because we don’t have enough merits, we have faced the great loss of Tulku Thubzang Rinpoche passing into Parinirvana last year. He too was a great holder of the Palyul lineage, and he was carrying on all the enlightened activities as instructed by our late His Holiness. In this way he was able to complete most of his dharma activities. Eventhough we no longer have him with us right now because of the lack of merits, we should always engage in the prayer of requesting for the swift rebirth of Tulku, so that his incarnation, like the new moon, will come back again to benefit us.

Therefore, always engage in practicing the prayer for the swift rebirth of Tulku Thubzang Rinpoche, which is very important. Of course it was a big loss for dharmic world in general and to all of us. It also shows us that everything which is compounded is impermanent but it is also showing us as an example that the enlightened activities of the Buddhas are in perpetuity.

As we all are dharma practitioners we have to pray that all the linage lamas who are with us right now live long, and also any lama to whom we have created dharma connection with and those who have passed away, we have to make this aspirational prayer for their swift rebirth. Of course you are all doing this every time; I’m just reminding you the importance of doing these long-life prayers and swift-rebirth prayers.

All who have joined this virtual summer retreat know that Buddha-dharma has been in this world for about 2500 years. Within the realm of Buddhist teachings, there are various topics of study such as when you eat, how you should be eating; how you should be walking; and even the minor things that we have to do on a daily basis, we have to learn how to do them properly. This way it covers a wide range of different teachings. You can also see in the past how the great masters received their teachings. It was not easy. They have to walk for many days or months, while trying to gather enough provisions, and they continue to walk whether it was sunny or raining or snowing. Therefore, we need to go through all these difficulties to meet with the Lamas. And once after meeting the Lama; because of the various dispositions and the capabilities of the student; and even the student who showed up with all these difficulties to see the lamas, sometimes the lamas were reluctant to give teachings to a particular student. A v
ery good example is found in the biography of Jetsen Milarepa of how he went through all these difficulties to receive dharma teachings.  

But in these modern times of ours, many things have changed in the world. And especially through the Internet if you want to know about the dharma you can search for the meaning and find it easily. In this way it has become so easy to access all these teachings, and now you can also see so many masters and lamas who are giving teachings through the Internet. Therefore these teachings have become so easily accessible to all of us. You can almost be in your own bed and then listen to all these dharma teachings. But in the previous years you have to come to our retreat center, and you have to sit upright and then focus for about one hour and listen to the teaching and do all the practices. But now through Internet you don’t have to go through these kind of difficulties. You can just relax in the comfort of your bed and then you can drink your coffee and sometimes if the teaching is so boring you can just turn on your TV and watch it, and if you find it interesting to listen then you can listen to it. This way, n
owadays, it has become so easy for you to receive these teachings.

So be mindful of your mind and always try to tame it, that is the main practice. One thing is that people think that dharma is only for the religious and it has to be practiced by people who are following a religion. Many think In order to do the practice, one have to meditate in the house in front of the altar, and outside of this scheduled practice, then they no longer need to "practise"; but in reality this is not the truth. And in the same way Buddha-dharma is a teaching about the way of life so it is not only for those who want to be religious. It is also for anyone who aspires to relax and be happy. Through this, you can see whether in reality you are practising dharma or not. If you practise the dharma then definitely you will find the joyfulness and you are able to enjoy life. So in this way you can see the importance of practising the dharma.

Generally, if you look our nature then what happens is that, if you are not practising dharma then if you meet with the things you like then you are so overwhelmed, excited and happy, where as, at the same time if you encounter some misfortunes or suffering that you’re not able to confront then you may even think of commiting suicide. This happens because we don’t know the real nature of all the phenomena. If you don’t know the actual nature of all phenomena then you are just caught up in the external apparent of all these things. When something appears then you just have the judgement of either seeing something as nice or bad. In that way you are projecting yourself upon all these different external apparent things, and you have an attachment to this projection. And in that way you are always engaged in either attachment or an aversion, like if someone is so nice to you or favourable to you, then you are so excited and if you encounter something you don’t like then you become upset. All this happens because
you do not understand the true nature of all phenomena.

Due to this reason when Buddha first turned the wheel of dharma he taught about the four noble truths: the truth of the suffering, the truth of the cause of suffering, the truth of the cessation and the truth of the path. Firstly, the truth of the suffering is; whether you are follower of the dharma or not, the reality is that not only the human beings but even the animals, they don’t want to suffer. If you don’t want suffering then what you have to do is find the cause of the suffering. And then try to relinquish that cause of the suffering. If you are going to see that the cause of the suffering is none other than your own mind which is so caught up either with attachment, anger or aversion, then in that way you will know the causes of all the sufferings. This happens because of the lack of understanding of the true nature of reality and not being able to give up on attachment, anger or aversion.

After understanding the truth of the suffering then you look for what is the cause of the suffering; the cause of this suffering is none other than our three poisons; the desire, anger and ignorance. Why we have these three poisons is also due to our thinking that there is some kind of truly existing reality outside. So we include the existence to the phenomena. Even if the outer existence is not attractive you include and see that as attractive. This is the misperception through which you run after or avoid. Through this kind of activities you accumulate karma, and this is how we suffer. That is the reason why the Buddha’s first teaching was on the Four Noble Truths.

What we experience is the truth of suffering. And the causes of the truth of the suffering is our afflictive emotions. So by understanding cause and effect, Buddha said that we must eliminate these causes. If we eliminate the cause then there is something blissful, ultimate happiness and joyful that can be achieved as a result. And how you can achieve that ultimate joy or the happiness is by practicing all these different stages of path; and this is how you are going to achieve the ultimate joy or happiness.

 樓主| 發表於 2021-8-3 20:36 | 顯示全部樓層
Now, how to practice this path to achieve the result? For that first you have to study from a Lama. Listen to the teachings and study from the Lama then contemplate on the meaning of what you have studied, and then you have to put them into practice.

What this means is that you must make your mind fall for the dharma and do all the practices. So in that way this is how you will be benefiting from dharma; just knowing the dharma won’t help. What you really need to do is to put them into practice and why we have to practice is as I said earlier that even the animals, they also want happiness, they do not want to suffer, but they do not know what causes the suffering and what causes the happiness. So in that way you can see what the Buddha-dharma is teaching us about and how you can achieve happiness and how you can abandon the causes of suffering. It is not only Buddhists who should be following the Buddha-dharma but this is something the whole world actually needs to understand and be able to practice. Why it is so is because most of the people think that happiness can be achieved through the materialistic world, and that is why there is great advancement in technology and material comforts. People are so easily distracted and are always engaged in externa
l matters; trying to find happiness in that way. But then later on they realize that happiness is not only the result of external development or external phenomena. We need to see that happiness is generated within our mind. Whether it is happiness or suffering the mind becomes the main factor that experiences it. So that is why some people may use the dharma teaching but they’re not labelling as Buddhist teachings; they give all this advice, especially, to those who may have some mental health issues. You can even see that Buddha-dharma is being used to help those people who have mental illness. You can also see that yoga or tsalung practices are being used to heal different kinds of sickness. Whether you are a Buddhist follower or not, it is important to see the importance of our mind, as it plays a very important role that we experience in this life. So seeing that with reasonings, you can see the importance of the necessity to practice the Buddha-dharma.

As you all know that our late His Holiness had been giving all these practices and advice. As for pith instructions, people usually think that if you want to receive the pith instruction the Lama should be whispering in your ear so that nobody hears except you. That’s not the pith instructions.

One of His Holiness’ main instructions had always emphasised on this: ”you always should be very calm and stable person, just like a rock.” So that means you shouldn’t be excited or happy when things are happening as you wish, and not to get depressed, sad or mentally ill when things are not happening as you wish. The reason this is happening is that we don’t know the true nature of the dharma or the true nature of the phenomena. Not knowing this fact, some people go through depression and get mentally ill when encountering with things they don’t like.

So again to put all these teachings into practice is not that easy, it is something difficult. But then it is also something very practical. I’m not talking about teachings on dzogchen.

Let’s say when anger arises in you, that time you just look at the nature of the anger and see it for what it is. If you just look at the nature of the anger instead of getting carried away by the anger then you will see the anger will become feeble and the same anger will not have any power to disturb you. So, in the same way if you have desire growing in your mind then, at that time if you look at the nature of the desire then definitely the desire will not become bothersome to you and the desire will also become weaker and more feeble. This way the anger or desire will gradually mitigate itself and this will definitely reduce the power of these afflictive emotions. If you do this practice on a regular basis you will see a big change in yourself. In that way whether there are things that excite you or certain things that make you depressed, you should not be like a weather, always changing, or you will become more unstable person.

Why we are facing all these problems and issues is that we are unable to know and understand reality. And if you don’t know reality then we have all these misperceptions, and once you have this misperception you have a thinking that something is truly existing and something is truly established.

When someone praises you then instantly you become excited and happy and at the same time if you are aware that there is also someone who is dispiriting you, then the praise won’t bring that much of excitement to you; and the same way if there are people who are backbiting or dispiriting you then during that time think that there are some people who like you and are praising you, so in that way this will not bring this kind of stress or suffering. Hence, you will gradually balance both these excitement or suffering in your life. If we are able to balance our life then we will have a more joyous and meaningful life. For this reason the Buddha also in his first turning of the wheel of dharma taught the four Noble truths; the suffering, the cause of suffering, the cessation of the suffering, and then the path to bring the suffering to an end. That is why it is very important to practise the Buddha-dharma by taking small gradual steps.

For this reason our late His Holiness established this one-month retreat. As we begin this one month retreat I was requested to give some teachings. I also have a responsibility and because of this, I have taken the time to do so. Anyway, you all have been here before and some of you may be in the eighth or ninth year, and some may be ready to receive the teachings to recognize your mind. If you have recognized the nature of your mind it is your responsibility to continue meditating on the nature of your mind and then be able to practise as much as possible otherwise just by being able to recognize your nature of mind and if you are not able to continue practising on it, then there are many chances that you will either be practising the meditation but then instead of resting on your ‘Rigpa’, you may just be resting in the awareness. Or even though if you’re meditating there’s a meditation called ‘dull meditation’ whereby it becomes so dull and you will not be able to meditate on the clarity of your mind.

If you have to recognize the nature of your mind then you must be able to practise and through that practice, as the essence of your practice what you need to do is you must be able to reduce your afflicted emotions and to tame your mind. That is something very important. All these teachings of course you have to receive from individual teachers and then whatever teachings you have received, it is your responsibility to put them into practice. In that way if you see that your desire, anger, and so on are reducing, then that is the purpose of practising the dharma. Otherwise nowadays through the Internet you will get to learn the dharma and you may be an expert in all of the terminology and know the dharma by heart. But then if your desire, anger, and so forth, are still intact, without being able to reduce or tame them, then it will be that the dharma practice is not effective.

So all the difficulties that our late His Holiness had gone through by buying this big piece of land and propagating the dharma without thinking about his personal difficulties that he had to go through; the main purpose of all the hard work of our Holiness is to hope that whoever is engaged or connected with the centre would be able to reduce their afflictive emotions, and then this would be of some benefit. Otherwise if you just become so adapt to just talking about dharma and leave your mind just as an ordinary person then it doesn’t serve the purpose. Thank you!

Gyang Khang Tulku

July 11, 2021

https://www.facebook.com/gyangkhang/posts/349292286651352

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