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2月11日 星期三

The Teaching of Rinpoche

时间:2018-12-15 21:59:50 点击:

As Dharma practitioners, we cannot be afraid of obscurations such as poverty and sickness, neither should we give up faith on our Buddha and abandon Dharma studies. Because these pains are fields of merits as it said in many Buddhist scriptures and verses. This theory isn't  just to comfort your mind, instead you should thoroughly understand it with certainty. In "Diamond Sutra" it says:" If a good man or good woman who accepts, upholds, reads or recites this Sutra is disdained or slandered, if they are despised or insulted, it means that in prior lives they committed evil acts and as a result are now suffering the fruits of their actions, after this, their prior life’s evil acts will finally be extinguished.” Also in the "Great Liberation Sutra" it says:"By practicing patient and great compassion in this world for a short moment, a man can receive same merits as if he upheld pure precepts in a Pure Land for a kalpa. This purifies all karmic burden from his body, speech and mind."

-Rigdzin Gawa Rinpoche

December 15, 2018

Dharma practice is a challenge to our self-attachments,it actually contradicts with the promotion of individual personalities in this modernworld. As ordinary people, we have been protecting ourselves for countless lifetimes, but having very little Bodhicitta to benefit others. Self and others areon the two ends of a scale, only by weakening self attachment we can aspirateto help others. However many people have questions on this importantpoint:"Why would I remove self-attachments? I'm happy living the way Iam." In this regard you should learn about the defects of Samsara. Beforearousing Bodhicitta we also need to have renunciation, which is the aspirationto  liberate from Cyclic existence afterlearning its nature ---"No place issafe within  the three realms ofexistence, like a house on fire". If our renunciation is weak, we willbe having a weak foundations to succeed any higher Dharma practices. Even forthe Pure Land practices that is easy and well known by everyone, we can easilygo to the Pure Land even with heavy karmic burden, however, if we don't haverenunciation and the desire for going to the Pure Land, the chance to succeedwon't be too high. Master Yin-Guang,a Pure Land lineage master in the past century, during the last few years ofhis life, he put a sticker with a letter "death" on his bedroom wall,to remind himself and others about death and impermanent, so they can arisestrong renunciation and practice diligently.

-Rigdzin Gawa Rinpoche

December 11, 2018


The first 3 words children in the westlearn in their lives are usually "more","mine" and "no", which they use to express"I still want," "this is mine", and "I don'twant."  Economists have extracted 3basic laws from these words, "I still want" is the needs form basicinstincts, "mine" is the protection of ownership and copyright,"no" means our needs for freedom. These 3 laws are indeed every sentient beings' nature instinct, althoughthey can provide positive effects to individuals and the society, but all theselaws are still ephemeral compare to the law of life and death, which we shouldstrive to reverse and liberate from Samsara.

 InBuddha Dharma the sentence "I still want" means desire. In "Lotus Sutra" it says:"The main cause of all suffering is desire,its tranquilization removes the foundation of Samsara." Aspractitioners we need to control our desire, as our Buddha Shakyamuni said:"Full-filling worldly desires islike drinking salt water, the more you drink, the thirstier you get."  A simple, satiable life style will become acondition towards liberation.

  The second word "mine" is also theroot cause of the endless cyclic existence - the attachment of "me"and "what belongs to me".  Eachof the six realms of Samsara has immeasurable sufferings, only take humanbeings for example, our older generation can tell what they have been throughin the past, sickness and old age, life and death, from these never-endingpains unexplainable by worldly philosophies, we should re-consider what reallyis "mine", looking for the ultimate answers from Buddha's teachings.

 Thelast word "No" is about our wills going after freedom, but in factthere's no freedom in where we live. Ordinary people's five scenes ofaggregates are constantly following outer dependent origination, karma, and withno freedom. Some consider themselves having freedom because they have  everything they need, indeed it is because oftheir good karmic fruit from the past, but don't forget as long as our fiveaggregates are stilling bound to outer conditions, we are actually not free.

 Weshould build up correct views and liberate from ignorance and dualisticthoughts. Let's follow this common direction as many Buddhist masters did inthe past, use their stories and our teachers' guidance to practice and arisefirm view about cause and effect and Samsara. We have received very precioushuman birth, if we wasted it, we won't be able to get it back in 10,000 eons.This isn't a line picked from novels, it is the truth we are facing, as wiseperson we need to treat this matter carefully. To make our next generationbetter, we should re-adjust the education system, so our children can receiveteachings on the law of cause and effect, and correct views about human lives,morals and good values, this is an important change that gives them a betterfuture.

-Rigdzin Gawa Rinpoche

December 8, 2018


Master Tsongkapa once said: "All words of Buddhas and Bodhisattvas can be used as guidance for our practice", which means every word they said must be helpful for sentient beings' liberation, directly or indirectly. Hence we should combine Dharma studies, contemplation and actual practices together, use Buddha's teachings  to subdue major discriminating thoughts, that is very necessary. As it said in "Bodhisattva's Way of Life":"Upon realizing the emptiness nature of phenomena, you would have nothing else to gain or loss."  That is Shantideva's teaching to help us remove the eight worldly afflictions.  We would be able to seize most dualistic conflicts in the world, once we arise firm faith on the emptiness nature of matters. Therefore, we should extract the essence from Buddha's teaching and use it on our practices.

-Rigdzin Gawa Rinpoche

November 3, 2018


In the past, Bodhisattva Nagarjuna offered his head to a Satavahana Prince when  he requested, by allowing the Prince to decapitate him with a  grass. His fearless conduct in generosity is a demonstration of what is said in "Entering the Middle Way":"When Buddhists are practicing generosity, they gain more pleasant experience than that of Nirvana, let alone Bodhisattvas' blissful experience, when offering their lives and everything." When  it is necessary, a real first ground or higher Bodhisattva will not be hesitate to offer anything including his head,  not only that he would feel no pain, but he will also experience great bliss surpassing what we feel in first stage of deep meditation. Mahayana Bodhisattva Asanga also said:"If anyone wishes to decapitate me even if I'm innocent, I'm willing to take over all his sins and karmic fruits with compassion." Therefore,  for those who consider themselves practitioners who attained realization of emptiness,  they could use these Bodhisattva's stories for self-evaluating. Attainments of Dharma is a unity of compassion and wisdom, although the realization of emptiness is without any discriminating thoughts, but one's compassion will still occasionally radiates from his personality.  If you find yourself incomparable with those past Bodhisattvas, then it's time to practice Dharma step by step, and stop taking your good dreams or certain wonderful practice experiences as signs of attainment.  Let's follow teachings of the Buddhas, study under benevolent masters' guidance,  and practice with diligent and valor, until the day we attain ultimate Buddhahood!-Rigdzin Gawa Rinpoche

October 23, 2018


Buddha Shakyamuni once said, living in the Tree Realms of Existence is like living in a house on fire, we should be looking for an exit. In order to arouse renunciation, we need to recognize the meaningless  and imperfect nature of Samsara. The Twelve Dependent Originations is what traps sentient beings within Cyclic Existence, they can be specified into suffering and cause of suffering. Driven by ignorance, sentient beings are attracted by worldly happiness and spend their entire life on pursuit. However  they cannot see the final result of their efforts due to lack of wisdom. In fact, all happiness in Samsara can disappear in a sudden when their dependent origination are gone.  When going after those worldly happiness, we arose various mental afflictions such as craving, hatred, ignorance, jealousy , dualistic thoughts and distraction, along with many evil deeds committed, entangling us within the endless circle of Samsara. Therefore we must recognize the true nature of Samsara, which is inseparable with suffering and cause of suffering. Our renunciation will arouse during this process of recognition.

- Rigdzin Gawa Rinpoche

September 28, 2018


The Venerable Achok Rinpoche had a very secret teaching on Vajrayana practices: If you wish to attain enlightenment within one life time, three conditions must be acquired, the  first  is having  a qualified teacher with supreme attainment; The second is receiving his teachings based on actual experience of attainments; The third one is becoming a student with faith that your teacher is no different than Buddha himself. When all these three conditions are met, a student is able to gain realization suddenly after hearing a few words of his teacher. In a nut shell, first we should carefully look for a benevolent teacher with pure lineage and study under his guidance. Next we will need to cast aside any doubts or prejudice towards the teacher, treat him as Buddha himself. All these conditions would require extensive studies on Dharma, especially profound teachings of Middle Ways based on experiences of attained masters. If we don't develop faith through contemplation first, we will not have the conviction to believe in neither our teacher nor the true nature of phenomena, our mind would be unstable as grass in the winds,  so much about getting realization. Therefore, in Vajrayana practice, not only that you need blessing from your guru, more importantly you must strive to become a qualified student.

- Rigdzin Gawa Rinpoche

September 18, 2018


An ancient masters said: One's karmic dept can be eradicated through realization, otherwise he still has to repay them. If we have attained the realization of emptiness, then our karmic obscuration will as well become emptied; If we haven't reach this stage, our mind is still an ordinary mind, then we must repay all karmic dept following the rule of cause and effect.  Knowing this fact, all ancient masters choose their conducts very carefully, although they have thoroughly attained the non-duality stage of "mind is Buddha". They tried to tell us the true meaning of Dharma practice shouldn't be just learning a few deep verses  in Chan meditation, it is about realizing the true nature of your mind. We have to practice diligently to reach such an attainment. Hence even our tinniest actions should be taken in respect to karma, says Guru Rinpoche. Just like a lion is capable of jumping across a river, but a rabbit cannot. Our actions shouldn't go beyond the capability of our mind.

- Rigdzin Gawa Rinpoche

September 18, 2018


We are three good friends grew up together since childhood, we had a lot of fun playing games, and joined the same path to practice Dharma, many years have passed! We have witnessed many examples of impermanence, which make us cherish our precious opportunity to practice Dharma! We have to thank our parents for raising us, furthermore, thanks to our lamas’ guidance, because of them, these three young boys have become practitioners capable of helping sentient beings!

-Rigdzin Gawa Rinpoche
September 17, 2018


All good or bad qualities of our body and mind are like illusions in a movie, they can suddenly appear and disappear, including our wisdom, merits, moralities and life encounters, non of them has any distinct independent nature, if we look at them rationally. In our lives,  a bad relationship often appear after a pleasant one, while oppositely, sometimes fortune can arrive after disasters. None of these changes in the Cyclic existence are reliable. Ordinary people defines maters in the world as good or bad, but in the eyes of Buddhas and Bodhisattvas, all impermanent matters are inseparable with suffering. Hence, although we are still striving to survive in the Cyclic existence, we should still arise true renunciation in mind, and make aspiration to end these sufferings. One day when all conditions are met, this aspiration will come true.

- Rigdzin Gawa Rinpoche
September 3, 2018


The first two of the Four Noble Truths, suffering and the cause of suffering, are not methods. While the other two truths, the end of suffering and the path that leads to end of suffering, are methods of Dharma. If our life goal is solely set for worldly happiness in this and future life times, we will be stepping into the wrong paths towards suffering and the cause of suffering. As our Buddha Shakyamuni said:"All phenomena are impermanent, in the circle of birth and death. Only when this circle ends, truth blissful stage could be attained." All composite phenomena of birth and death are meaningless, they are no more than illusions appear on certain conditions, even happiness do exist in Samsara, they can still disappear in a sudden, or will turn into suffering, hence we should abandon them as throwing away snots. In order to reach the end of suffering, which is the blissful, luminous stage of Buddhas, we must use the last of the Four Noble Truths: the path that leads to end of suffering. The only way to return to our true nature (Tathāgata), is by attaining the wisdom of emptiness through meditation, after removing all afflictions caused by "me". Once we clearly understood the long term goal of this path, for the ultimate happiness of self and others,  we will arise better motivation to uphold Dharma practices diligently.

- Rigzin Gawa Rinpoche

August 6, 2018


The magnitude of attachment affects the healthiness of our mind, that is what we've learned from our life experiences. A mindful person usually has lesser attachments, when attachments can make a person lost control of his mind, grasping what he desire without considering the consequences. How do we become a mindful person? Dharma would be our best guide. As it says in a Buddhist scripture:"Realms of existence aren't any steadier than clouds in the sky, births and deaths repeat as dramas in mortal's lives."  All worldly matters swiftly changes as clouds in the sky, they are also like dramas being played on theaters, countless changes could happen in a sudden. When watching those movies scenes, various emotions will arise in our mind: sadness, happiness, anger and so on, if we are aware they're just movies, our emotions can be quickly relieved. In the same way, the more we learn on Dharma, the better recognition we will have on the illusory, emptiness nature of all phenomena, and the more mindful we will become. Although there're still countless afflictions in our life, nothing can really affect our mind.

- Rigzin Gava Rinpoche

July 29, 2018


As it said in a Chinese proverb:" Disasters always come after fortunes", a good example of impermanence. Neither sensational comforts, nor good relationships and worldly status would last forever in this world. Only a clear recognition of impermanence could liberate us from the endless circle of loosing and grasping, so we can free our mind to pursuit enlightenment, a blissful home of our true nature. As it said in the "Nirvana Sutra": " Away from the circle of life and death , Nirvana is the ultimate blissful stage." Because of this awareness, many ancient masters abandoned worldly status as if they were throwing away garbages. They upheld diligent and ascetic practices for Dharma, and eventually achieved great attainments. As beginners, we should learn from them.

- Rigzin Gava Rinpoche

July 14, 2018


We experience varies of karmic effects nowadays because good or bad karma accumulated in the past. Life is like a drama stage, where karma is the director and creator behind everything. In long term perspective, if we don't gain liberation from Samsara, driven by ignorance we will continuously create good or bad karma, a power source that drives us into endless cyclic existence, where happiness and suffering repeat again and again. As our Buddha Shakyamuni said:" As one's shadow always follow his body, we are constantly haunted by sufferings. Only by stopping evil deeds and entering benevolent paths, our sufferings will end." When we've stopped all evil deeds, and entered the benevolent paths, all disasters will naturally disappear, and we'll receive happiness in the human and gods' realms. Hence, for our liberation, we should make some temporary and long term plans.

- Rigzin Gava Rinpoche

July 9, 2018


Genuine Buddhist scriptures and commentaries are discoursed by our Buddha Shakyamuni or other Bodhisattvas, in times they thought it's extremely necessary to discourse in order to guide sentient beings. The purpose of Dharma study is to serve and guide our practice, instead of barely an increase of our knowledge. There are countless Buddhist scriptures in exist yet our time is very limited, hence we should only spend time on those we really need in accordance to our guru's guidance, and contemplate them systematically. We need to adapt the Buddha's teachings with our mind through contemplation, otherwise regardless how much we've learned, there won't be too much positive changes in our mind.

- Rigzin Gava Rinpoche

July 3, 2018


What should we use our merits for, after cultivating them through Dharma practices? Should we use them to gain liberation from Samsara, or to pursuit worldly fortune? Dedication is the key, regardless which way you choose. All merits came from our good actions, hence we can use them to achieve our goals, either longevity or enlightenment, it all depends on how we dedicate them. It is extremely important to practice dedication, a powerful way to transform negative connections into positive, and turns obstacles into good conditions. Hence, we should develop a habit that properly dedicate our merits everyday, so that they are deposited into a bank safely, make them grow until the day we attain enlightenment.

much positive changes in our mind.

- Rigzin Gava Rinpoche

June 25, 2018


Refuge is very important.
Regardless of how much you develop
in your practice, always go back to refuge.

- Rigzin Gava Rinpoche
March 26, 2018


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