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提问者 thanks!

If you could summarize all buddhist teachings in one simple instruction as a core of all buddhist texts, rituals, mantras…
how would this instruction look like?

  1. 提问者 Pastor Niral Patel

    Hello,

    Thank you for your question. This is really a tough question for sure. In my opinion, if you were to condense everything into one instruction this would be the Six Paramitas or the Six Perfections. These are the development of (1) generosity, (2) discipline, (3) patience, (4) joyous effort, (5) meditative concentration, and (6) wisdom. Even teachings as comprehensive of the Buddhist path such as Lam Rim (Graduated Stages on the Path to Enlightenment) focus on the development of these six qualities, which are emphasised on the Mahayana path again and again.

    In fact, the importance of the development of these qualities are emphasised in the previous lives of Buddha Shakyamuni. These stories are recorded down as the Jataka Tales and portray how Buddha Shakyamuni cultivated these qualities over three countless aeons. Knowing the stories of Buddha Shakyamuni’s previous lives are meant to show us the importance of these qualities in our own spiritual paths. But I am sure if you were to ask someone else, their answer may be different and equally as valid. I hope this helps. Thank you.

提问者 Marcel Serra

Dear Pastor,

Is that a prayer or praise to Vajrayogini that one can do daily without having initiation?

Thank You!

Marcel

  1. 提问者 Pastor Niral Patel

    Dear Marcel,

    Thank you for your very interesting question. I am very happy to read that you would like to pray to Vajrayogini. In fact, in praying to and making offerings to Vajrayogini, you not only gain tremendous amounts of merit as she is a fully enlightened being, but also create a strong connection with Vajrayogini. This connection can even lead you to receiving her practice in the future and also accomplishing spiritual attainments through her practice.

    His Eminence the 25th Tsem Rinpoche has given a very powerful teaching on Vajrayogini practice for those who do not have initiation, which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/starting-on-vajra-yogini-now.html. It is especially for those who want to create a stronger connection with Vajrayogini and is very powerful. There is another post here https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html which gives a lot more information about Vajrayogini and her practice and is intended for those without initiation.

    There is also a tea offerings to Vajrayogini available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tea-offering-to-vajrayogini-for-the-1st-time.html. And also a very potent aspiration prayer to Vajrayogini available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tsarchen-losal-gyatso-lineage-holder-of-vajrayoginis-tantra.html. These two last prayers are also very potent in creating a strong connection with Vajrayogini, which can create the causes of receiving her practice in the future.

    All of the above posts contain prayers or praises that you can engage daily to create this connection with Vajrayogini without initiation. I hope this helps.

    Thank you.

提问者 thorim

Hello,

I am not sure but I may have read somewhere that the White Manjushri sadhana may ameliore the memory. Even if I know it is a samsaric thing(I would still do it even if it does not ameliore the memory) , I would like to know if it is real or not.

Thanks 🙂

  1. 提问者 Pastor Niral Patel

    Dear Thorim,

    Thank you for your question, it is good to see you here again. All Manjushri practices help to improve one’s memory. Yes, you are right about Manjushri’s practice. In fact any form of Manjushri is excellent for clearing our delusions and ignorance, and for gaining wisdom. Improving one’s memory is another benefit of Manjushri’s practice in any of his forms. The improvement of one’s memory and also of our intelligence occurs on many levels, including the highest spiritual level. At the highest level Manjushri helps us to develop penetrative insight which allows us to understand our current situation in samsara and how we continually perpetuate this situation throughout all our lifetimes, and ultimate how to overcome this situation so that we can evolve spiritually and attain enlightenment. There are many posts about Manjushri on this blog, I have included some links where you can learn more below:

    Here is the sadhana of White Manjushri, https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/white-manjushri-sadhana.html

    Here is a sadhana of Orange Manjushri, which was originally composed by His Holiness the 5th Dalai Lama https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/orange-manjushri-a-meditation-by-the-5th-dalai-lama.html

    And here is a very comprehensive article on Manjushri https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/all-about-manjushri.html

    I hope this helps. Thank you.

提问者 Johnny

Dear pastors,

I have a friend who is sick and upon hearing about Buddhist practices from others he asked me about them because he knows I do some kind of a daily practice.

So I introduced him to Om Mani Padme Hum and 35 Confessional Buddhas practice with the mantra recitation for Om Mani Padme Hum and visualization of Chenrezig and light rays of compassion emanating from Chenrezig to him.

Then for 35 Confessional Buddhas I taught him the recitation of the confessions combined with visualization of each Buddha.

But he says now he tries the visualization and he gets very frustrated. Like it just triggers the frustration when he needs to squeeze his brain. Maybe it is because of the weight of the illness I guess.

So he asked me whether he can just do verbal recitation of Om Mani Padme Hum without worrying about visualization and recitation for 35 Confessional Buddhas without the visualization. He wonders whether there will be zero effect or is it also a good practice?

Thank you for your advice!

  1. 提问者 Pastor Niral Patel

    Dear Johnny,

    Thank you for your question. I am sorry to hear that your friend is sick, but he is very lucky to have a friend like you who can share these immensely powerful practices with him. The aspect of visualisation can be very frustrating for beginners, especially with practices like the 35 Confessional Buddhas simply because there is so much visualisation involved.

    Within Buddhism for a practice to be the most beneficial, one needs to engage what are known as the ‘three doors’ – these are one’s body, speech and mind. In order to engage the body, traditionally you sit in full lotus meditation posture, however this may not always be possible due to physical difficulties, especially is the person is suffering from illness. In this case, the best way to engage the body is to sit as comfortably but alert as possible in a quiet place, preferably in front of an altar or image of any of the enlightened beings. In order to engage the speech, one simply recites the prayers, and in order to engage the mind, one engages in the accompanying visualisations. However since your friend has difficulty visualising at the moment, he should just do the recitation. Even that in itself has great benefit. If appropriate your friend should get an image or statue of Chenrezig, and an image of the 35 Confessional Buddhas. You can find free downloadable pictures of deities here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html. Ask you friend to find the picture(s) that are most attractive to him. He can focus on the image when reciting the prayers instead of visualising for now. The Buddhas operate from enlightened compassion, therefore if one has the correct motivation and is sincere, this creates a connection so that their energies can flow into our lives.

    Visualisation itself is a form of meditation, and as with all forms of meditation, as the practice seeks to calm the mind, obstacles will arise. This is even more so when a person is sick, as you mentioned. I would like to suggest that your friend still continue reciting the mantras and prayers, but not to force the visualisation too much for now. It can be very difficult at first and one can only get used to through repeated effort and practice.

    Instead, I would like to suggestion that your friend engage in the Nine Round Breathing Mediation before reciting the prayers. This will help calm your friends mind in general, and also help in your friend’s healing process as it helps to purify the body as well. I have include His Eminence the 25th Tsem Rinpoche’s instructions on the basic breathing meditation below. I hope this helps.

    Thank you.

    [size=1.25em][b]Basic Nine Round Breathing Meditation[/b][/size]

    Have your eyes either open a little bit or closed, whichever is better for you.

    Relax your shoulders, have your hands on your lap with the right on top of the left; two thumbs touching; arms slightly away from your sides, hanging loosely by your sides.

    Your mouth and jaw should be relaxed. Chine tucked in a little bit. Place the tongue on the roof of the mouth behind the upper teeth and breathe normally with a natural, steady rhythm.

    Now let’s start the nine round breathing meditation.

    Using your right hand, your right index finger blocks off the left nostril while you are breathing in through the right nostril.

    Just let your breath come in slowly and steadily, pause for a moment, then block off the right nostril and breathe out the left nostril. Do this slowly and steadily three times, in through the right and out through the left.

    Focus completely on the breathing, on the sensation of the nostrils as you are breathing in and out.

    For the next three breaths keep your right nostril blocked and breathe in through the left and then move your finger to block off the left and breathe out through the right. So breath in through the left and out through the right, three times.

    For the last three breaths bring your hands back to your lap and breathe through both nostrils evenly, slowly and gently.

    Pause for a moment and then exhale through both nostrils, keeping your mind fully focused on the breath, on the sensations, as you breathe in and out. Continue to breath normally and bring into your mind a positive motivation for doing the meditation.

    Think “I am going to do this meditation in order to work on my mind, to be a more positive, beneficial person for others, for the world. May this meditation bring more peace and happiness to others, to the world.’

    Once you have generated a positive motivation bring your awareness back to your breathing and just be aware of each inhalation and exhalation of breath.

    Let your attention ride or float on the breath similar to the way you would float on the surface of the ocean where there are gentle waves coming and going. Stay floating on the surface flowing with the wave, coming and going, flowing in and out, just let your attention rest or float on the gentle rolling rhythm of the breathing.

    Now move your attention away from the breathing to the mind itself, that which is aware of breathing. In other words instead of being aware of the breath, which is the object of your mind, the object of your awareness, become aware of the mind itself, the awareness itself, that which is observing the breath, experiencing the breath.

    The mind is like space or like sky, completely clear, not solid, and vast, spacious and unlimited. Try to get a sense of how your mind is like that, like this clear, vast and spacious sky.

    The things that we are aware of, the thoughts, images, memories and so on, are similar to the clouds that pass through the sky, they’re not always there but they appear and after a while they disappear.

    If there are thoughts appearing in your mind while you are sitting here doing this mediation, thoughts, memories, images, or if you hear sounds or feel sensations in your body, think that these are just like clouds, passing through this space or clear sky of your mind.

    Let them come and let them go, realise that they are only momentary and not solid, they just come and go. Let them go and return your awareness to the mind itself, which is like the clear spacious sky. See if you can get a sense of identifying with this clear space-like nature of the mind. In other words feel, “this is the real me, this is my real nature, who I really am”.

    Rather than identifying yourself with the temporary clouds of thoughts and emotions that passed through your mind, see if you can realise those as mental events, things that come and go in the mind.

    They are not you and not who you really are. Let them go and identify with the clear space-like nature of your mind, your awareness, so that you are the sky, not the clouds.

    Before opening your eyes mentally dedicate the merit or positive energy for doing this meditation. In the same way you motivated at the beginning, may this mediation be beneficial for others, may it bring greater peace, happiness, and benefit to other beings, to the world.

    So dedicate the effort that you made and the positive energy you have created from doing the meditation to that goal.

提问者 Kunga Dhondup(aka. Dongho)

What is the difference between a refuge lama and a root guru? Aren't they both the same? If not, who am I supposed to revere highly and practice guru yoga on? Also, does one HAVE to spend 12 years of watching a lama then receive some high tantra empowerment in order for that lama to be my root guru? That's what the Dharmawheel website said, but I have no clue, especially as I took refuge in Lama Kunga Thartse through phone and thought him as my root guru. Could you please clarify?

  1. 提问者 Pastor Niral Patel

    Hello Kunga Dhondup,

    It is good to see you here again, you ask good questions. The difference between a refuge lama and a root guru, is due to the role that the label is associated with. A refuge lama, is the lama that you took your original refuge vows from, where as your root guru is the guru that you consider the most important in your life and is usually the one who has given you the most teachings.

    For most people who become Buddhist, this is usually the same person. For example, in my own case His Eminence the 25th Tsem Rinpoche is my refuge lama because I received my Buddhist refuge from him, and also my root guru because he is the guru that has given me the most Dharma teachings and practices.

    However, in the cases when a person has more than one guru, the role may be different. For example, I have a friend who took refuge with a lama many years ago when she was a teenager, but then didn’t practice much during that time. Later in life, her refuge lama introduced her to another guru, who ended up becoming her root guru because she received most of her Dharma, practices and knowledge from him.

    It is not necessary to spend 12 years with your lama before receiving empowerment. In fact this is not a practice that is commonly followed these days. However, this was a guideline given by practitioners of the past to ensure the student was sure that they wanted to create a close spiritual bond with this master and to ensure that this master was actually practicing the Dharma without other motivations. In essence, if you have watched the activities of your teacher well over time, and have come to a firm decisions after having known the Dharma and how a practitioners should behave and what they do, then you can request to become a student of the lama. It is during this period as well, that the lama will also check the student to see if they are ready for such a relationship as well.

    Since you have taken refuge already within the Sakya Ngor tradition, you should contact your lama’s centre to find out more information on guru devotion, and to ensure that what you are practicing matches what you guru suggests for you. I hope this helps.

    Thank you

提问者 Bryan

Hi pastor! i had a bad experience recently. Someone had stolen my wallet from my bag. I had put mantras there and other holy objects including pictures of dzambhala. Im worrying if it will affect me negatively. Im not worrying about the money inside, but the holy objects I have lost. Is it a negative sign for me?

  1. 提问者 Pastor Niral Patel

    Dear Bryan,

    You have asked a very interesting question, thank you. I am very sorry to read about your wallet being stolen, I know how difficult that can be. There is no negative sign in this whatsoever, and there will be no negative effect for you either. The Buddhas, or enlightened beings, operate from the highest form of compassion, so there is no danger or anything bad happening because of this. There is no negative effect because the enlightened beings, such as Dzambhala do not punish people.

    You see, the Buddhas do not have emotions like we do so they do not get angry or sad like we do to punish people. Neither is there a karmic law in which you will be punished or suffer because someone stole it from you or that it got lost.

    In fact, even though it may seem negative, you should turn it around to be positive. The person who stole your wallet now has something very holy. When they see the images and touch the holy items, even if they do not keep them, good imprints will be planted in their mindstream. Later in this life or future lives, these imprints will open up so they will practice the Dharma and benefit others. So you see this is not negative, you should think of it as positive. Because even though the act itself was negative, ultimately it will have a positive impact. I hope this helps.

    Thank you

提问者 Thorim

Hello,

I do the Shenresig sadhana to pratice Metta/loving-kindness/compassion. I've asked you about it a long time ago and you told me it is possible to send(or imagine sending) that Metta that come to us from Shenresig to all beings, but what visualisation/pratice exactly to do for that?

Thanks!

  1. 提问者 Pastor Niral Patel

    Dear Thorim,

    Thank you for your question. Depending on which sadhana of Chenrezig you practicing, the visualisation will differ. You should check with the guru who gave you the practice, or if you do not have empowerment and are using a general sadhana, you should check with the centre that you got the sadhana from.

    However, if you are just reciting a general prayer to Chenrezig with his mantra, you can use the following visualisation which His Eminence the 25th Tsem Rinpoche used to do when he was younger. As you recite the prayer and mantra you visualise Chenrezig smiling lovingly at you. When you look at him, from our side, his left hand holds a mala, right hand a lotus, and two hands folded at his heart level holding a wishfulfilling jewel in between. His black hair flows down over his shoulders, and the other half is tied up on his head which is adorned with a jewelled crown.

    He wears the robes of an Indian prince, made of silk, which covers part of his upper body, and a silk skirt. He sits in full lotus position atop a bright pink lotus. His body is white like snow, and shines with a brilliant light. Millions of light rays shine from his body and fill your body and the environment. You feel peaceful and at harmony with the environment, your body, your emotions and your mind. Holding this visualisation you recite as many Om Mani Peme Hung mantras as you like.

    You can couple this with the meditation known as Tonglen, which means “taking and giving”. In this practice, we generate the motivation to take on the sufferings of others and given them back happiness and compassion. This is when you visualise all the pain and suffering of sentient beings coming into your body when you breathe in. And when you breathe out compassionate and positive energy shines out of your body and reaches all sentient beings.

    To begin with you can do the practice and focus on someone you care about or wish to help that are going through a difficult time. Then extend to those you love. Then you can extend it to someone you see on the street, or at work. And then finally you can do it for those you consider to be your enemy as well. In all these cases, the people are freed from all their sufferings and you visualise that they receive the compassion and positive energy.

    These two are very general visualisations and techniques you can use. However, as I mentioned earlier, depending on the sadhana of Chenrezig you are practicing, you should follow the visualisation associated with that particular practice. I hope this helps.

    Thank you

提问者 Moses

Hello,

May I post my queries in Chinese, as my Buddhism practicing is under Mandarin, and I don't know about the correct words and terms of certain Buddhism in English.

Thank you.

Tashi Delek.

  1. 提问者 Pastor Niral Patel

    Tashi Delek Moses!

    Thank you for your question. Of course you can post any questions you have in Mandarin. Some of our pastors are fluent Mandarin speakers so will be able to answer your questions.

    Thank you.

提问者 S.

Dear Pastors,
Thank you very much for giving this oportunity. I have a very personal question. Due to the point that beeing in a realationship is a kind of dependence or attachment- i really would like to have a new relationship, a person to share my life and have children with. I am single for a long time. I do my daily practice and try to help others but I now get lost of my resources and become a kind of alone. I hope it is fine with you that this question is not really a dharma theme. Thank you very much

  1. 提问者 Pastor Niral Patel

    Dear S,

    Thank you for your question. From a Buddhist perspective, we aim to curb our attachments to progress on the spiritual path towards enlightenment. The most common example of this would be the community or monks and nuns. That being said however, it is not necessarily a negative thing to be in a relationship, but we must strive to make it work and make it a positive one. That is why His Eminence the 25th Tsem Rinpoche gave a very powerful teaching on relationships that you can read here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html. There is also another good post with some nice quotes, for you to read to make sure you enter a future relationship with the right mind set: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/some-thoughts-on-love-relationships.html

    Whilst there are no practices in Tibetan Buddhism that can draw a romantic relationship, since this is generally marked by attached, which is the opposite of the higher Buddhist practices, there are some practices that can help. Generally, Green Tara is very good for increasing harmony within already existing relationships, you can find some prayers here: https://www.tsemrinpoche.com/wp-content/uploads/prayers/Praisestothe21Taras.pdf this is a prayer to the 21 forms of Tara.

    In regards to regaining resources, and having enough material resources to live well, you can engage in the practice of Gyenze. You can find that practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html. I hope this helps. Please do feel free to ask more questions here, we are very much happy to provide a reply.

    Thank you.

提问者 jane

a while ago i read a post about methods of pest control in the monastery in tibet,, non-harmful in any way , not to kill the rats, mice, insects, etc. but to " request " them to depart by the use of different natural preparations.: i have searched and cannot find the article. please re-direct me. i would very much like to share this information and continue to cause no harm to any living creature.

  1. 提问者 Pastor Niral Patel

    Dear Jane,

    Thank you for your question. I think you may be referring to this post, which is about preventing mice and rats in your house: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/how-to-prevent-mice-and-rats-in-your-house.html This article is not about pest control in monasteries in Tibet but gives general guidelines in how to use various methods to keep pests away.

    We also have another post on snakes along the same line here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/how-to-prevent-snakes-in-your-backyard.html I hope this provides the information that you were looking for.

    Thank you

提问者 Ling

According to rinpoche kill, profiting off of and consuming animals is a grave sin. But I have recently come to the realization that when we offer pearls before the altar of the Buddhas and Bodhisattvas that it is no different than offering the flesh of beasts to the Buddha. Both come from the death of a sentient being, both are extracted with great suffering and death to the organisms that produce the commodity and both completely disregarding the teachings of compassion and the rebirth of mother sentient beings …. so why then do most lamas and monks still recommend the use of pearls …. are these offering of pearls no better that the blood offered to Hindu goddesses?I have pondered this for some time and feel extremely conflicted

  1. 提问者 Pastor Niral Patel

    Dear Ling,

    Thank you for your very interesting and compassionate question. You are very right, that the harvesting of pearls does indeed mean the killing of sea creatures. In the past, pearls were used as offerings because they were extremely valuable, especially in countries or areas that were far from the sea, and therefore considered to be more precious. Over time this type of offering became engrained in the culture of certain Buddhist societies, and therefore this custom has continued until today. However, instead of offering items that have come from suffering and death, we should offering other items if possible. For example, His Eminence the 25th Tsem Rinpoche still encourages students to offer pearls, but fake pearls, not real pearls.

    The point behind the offering is to offer the items of the best quality. The reason for this is two-fold: the first is that by offering items of the best quality and that are as precious as we have the means of affording, we cut our attachment to such things. This in turn cuts the attachment we have to physical wealth and resources that are actually negative indulgencies, as they reinforce our selfishness. Therefore the offering of pearls can be a lot more compassionate if offerings fake pearls instead. As long as the person’s motivation and intent is pure, the Buddhas will accept the offering and this of course will generate the merits you need to succeed in your spiritual path towards enlightenment. I hope this helps.

    Thank you,

提问者 Zhe

What are the views of making offerings and praying to Wenchang Wang, the Jade Emperor(also known as Sakra and Indra), and Ji Gong?

  1. 提问者 Pastor Niral Patel

    Dear Zhe,

    Thank you for your interesting question. From a Buddhist point of view, when we make offerings to a being it is for two purposes. The first is to generate merits necessary on the spiritual path to enlightenment, and the second is to remember the qualities necessary to achieve that very same goal. For example, when we pray to Chenrezig or Kuan Yin, we are not actually asking for something in return, but reminding ourselves of the qualities of enlightened compassion that they embody and we want to achieve. Make offerings to them also plants the seeds and opens up the cause for us to achieve that as well. Obviously, because the Buddhas have compassion, they will help us in our daily life as well. For example, the enlightened Dharma protectors arose specifically to aid practitioners to create the conducive conditions to practice the Dharma such as enough resources to live from, beneficial relationships, and also the correct environment in which to practice.

    From a Buddhist point of view, we make offerings to the enlightened Buddhas. The Jade Emperor, Wangchen Wang, and Ji Gong are not considered enlightened beings, but extremely powerful gods/beings within samsara or cyclic existence. They have very long lives, and have a lot of power within samsara. Therefore a Buddhist would not necessarily pray to, seek refuge in these impressive beings, or make offerings to them as enlightened beings. They may however make offerings to them in order to appease them as they are very powerful, but generally would not pray to them and make offerings to them as enlightened beings. I hope this answers your question.

    Thank you

提问者 Gilbert

I stumbled on an article 5 years ago describing the story of an accomplished master who attained siddhis and buddhahood through recisitation of the vajra guru mantra. I've since then completed a little over 1 million and have seen visions of guru Rinpoche in my dreams and waking moments of time stopping along with hearing my own voice stay words as if it were in front of me.

I've received empowerment of Yamantaka from a YouTube video from Garchen Rinpoche. I would like to know if relying soley on the mantra Om yamantaka hum phat be sufficient as a complete sadhana? Thank you for your time

  1. 提问者 Pastor Niral Patel

    Dear Gilbert,

    Thank you for your question. In order to practice tantra, especially higher tantric practices such as Yamanataka, it is considered necessary to study under a qualified guru whom you have received the relevant empowerment and commentary in person. Depending on the type of initiation, the ceremony can actually take up to two to three days for the higher practices, and would involve your active participation. However, depending on the instructions from the guru, other forms of initiation can also be used, as long as they have authorised it. As you have taken Garchen Rinpoche to be your guru, you should contact him or his centres to find out more about the lineage of practice, the corresponding sadhana texts, and to clarify the vows and commitments associated with the practice.

    As for reciting the mantra of deity alone, this would not actually be considered a complete sadhana of that deity. This is because for a sadhana to be complete, it is said that it should have include seven parts, known as the seven limbs, if not more. These seven are: Prostration (inclusive of taking refuge and generating bodhicitta), making offerings, confession downfalls and shortcomings, rejoicing, requesting teachings, beseeching, and finally dedication. Together with these prayers we engage in mantra recitation.

    Mantra recitation, even though immensely powerful, is not considered a sadhana. Sadhana necessarily include prayers such as the seven limbs mentioned above, and also include accompanying visualisations. For higher tantric practices, these visualisations are very complex. The sadhana is engaged in daily to achieve the desired results, for example complete enlightenment.

    Coupled with this is the movements of the psychic winds within the body, which is brought about through the various visualisations, prayers and mantras contained within a sadhana. This is main purpose of tantric practice. Utilising these winds we are able to achieve higher states in our meditations and ultimate achieve enlightenment.

    This does not mean that the mantras do not have any power. On the contrary, mantras are the Buddhas embodied in the form of sound. Therefore, they are very powerful. His Eminence the 25th Tsem Rinpoche has given an excellent teaching on mantras, which you can watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html. You can definitely gain attainments through the recitation of mantras, but they will be more effective if combined with other prayers and practices. I hope this answers your question about mantras and sadhanas.

    Thank you

提问者 Dongho

The great Saraswati practitioner, Lama Dawa Chodak, is dead. I'm beginning to worry on my own root guru after hearing on a lama I almost took refuge in being dead(I never was able to contact him, but I respected him greatly for his devotion to my yidam, Saraswati). What does one do when their root guru is dead? Also, what should one do before their root guru is dead?

  1. 提问者 Pastor Niral Patel

    Dear Dongho,

    Thank you for your question. I am very sorry to read that Lama Dawa Chodak has passed away. I must admit I do not know much about this lama but from the sounds of it he was a very accomplished master. His devotion to Saraswati is very admirable, as she an extremely powerful Buddha and her practice is extremely effective. In fact, within the Gelug tradition, Lama Tsongkhapa is well known to have relied on her practice.

    In regards to what we should do when our guru is alive: we should follow his/her instructions to the best of our ability and practice the teachings bestowed seriously and without fail to improve and transform ourselves. Depending on which tradition you are practicing now, there are many texts that deal with devotion to the guru. You should ask other senior students in your tradition which text that your guru has recommended to study and practice in regards to guru devotion. Once your guru has entered clear light and left their current physical body, you should continue your practice and further your transformation on the path to enlightenment.

    Here is a comprehensive article with commentary to the Lama Nga Chu Pa text, also known as the 50 Verses of Guru Devotion: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/complete-commentary-on-50-verses-of-guru-devotion.html. This is one of the most well-known of texts in regards to guru devotion and was written by the great Indian master Ashvagosha. I hope this helps.

    Thank you

提问者 Alfredo

Thank you dear pastor Niral Patel from previous question setting up an Altar helping me a lot .Now I asking in praying a (Supplication to the Merciful One) H.H Eminence on line 3. offer light to a stupa or Buddha image 108 times or 108 lights, what I did, I lit a candle and I bow to Lord Buddha , but I don't know what is mean what should I do, Am I do it wrong, I ordered a stupa but is not yet received .
On the (Vows and Commitments) The Eight Precepts there are 8, on last one says wearing jewellery, etc. and (ENJOYING MUSIC or TV) it reminds me of, al Qaeda and Taliban im 64 year old I love oldies music such Rolling Stones, Beatles, Bee Gees etc. H.H. Eminence went with a monk after after they taught a puja they went to dance a Tibetan dance I forgot the name of the dance I saw the video my question is it you can not enjoy music or TV but H.H Eminence watching students dance and of they listen to the music to dance right , thank you so much lot of Love to all you pastors and H.H. Eminence which I truly love him because of him I truly thinking of become a Buddhist

  1. 提问者 Pastor Niral Patel

    Dear Alfredo,

    Thank you for your questions. I am glad I could help. In regards to offering light, as you are using candles, once you have lit the candle, you purify the candle by lighting a stick of incense and waving it over the candle and recite the mantra “Om Ah Hum”. Here is a video about setting up an altar, making offerings, and performing prostrations which might be of some help to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/how-to-set-up-altar-make-offerings-prostrate-to-the-buddha-meditate-etc.html

    You can also read more about the benefits of light offering here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/butterlamps.html

    In regards to the eight precepts, most practitioners these days do not take the precepts for life, but for a certain time period, such as for just a day, or a week. This is so they can focus on spiritual development during that time and not be distracted by other activities. It is very different from the examples of the al Qaeda and Taliban, who ban listening to music because it is foreign and in their eyes against their religion. Rather in Buddhism is about minimising distractions so that one can focus on the mind and understanding how our mind works. This is very necessary on the spiritual journey to enlightenment.

    Here is an article that may be of use to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/vows-the-roots-of-all-attainments.html

    The particular precept not only concerns listening to music, but also from all other forms of entertainment such as dancing and singing and even wearing perfumes, ornaments, and other items that make oneself look good. When we do not engage in these activities, which are based on the physical body, we are able to concentrate on the mind.

    The core of all Buddhist practice is actually the refuge vows. All other vows are based on these vows. So to beginning with, and as your fundamental practice in daily life you should keep to these vows. You can learn more about them here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/vows-the-roots-of-all-attainments.html#tab-1-page-4. Therefore it does not mean that you have to give up listening to the Bee Gees or the Beatles at all in order to become a Buddhist or practise the Buddhist teachings. I hope this helps.

    Thank you

提问者 thanks!

what is enlightenment and how it can be achieved – gradually through life or quickly by one deep meditation?
can meditation be dangerous?

  1. 提问者 Pastor Niral Patel

    Hello,

    Thank you for your interesting question. Actually this is a question that puzzled the ancient Tibetans in the past as well, because as Buddhism was being transmitted into the country from India and China the views were mixed. From China came a tradition in which it is said that enlightenment can be gained instantly through attaining a deep form of meditation and was advocated by the great master Hvashang, also known as Hoshang or Moheyan. From India came the tradition that you attain enlightenment after progressing along a gradual process and was propounded by the great master meditation master Kamalashila, whose texts on meditation are still very much in use today.

    This was a time when Buddhism was being transmitted to Tibet. At the time there were many local practitioners of the indigenous religion known as Bon, as well as many local deities and mountain spirits that were opposed to the spread of the religion. The led the Tibetan King Trisong Detsen to invite the Indian tantric master Guru Rinpoche to Tibet, who engaged in psychic battle with these forces and was victorious, binding the deities and spirits to never harm practitioners and even assist them in their spiritual journeys. Once the conditions for Buddhism to spread were established King Trisong Detsen asked the great abbot Santarakshita to establish the first Buddhist monastery in the land, known as Samye Monastery.

    It was at this monastery that a grand debate was held between Hoshang and Kamalashila, and is known as the Great Council of Lhasa, which you can read more about here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-great-council-of-lhasa.html. The winner of the great debate was Kamalashila, and so King Trisong Detsen decreed that Tibet would therefore follow the system of gradual practice on the journey to complete enlightenment. All Tibetan Buddhist lineages have followed this system since then.

    There are some practices in which it is said that enlightenment can be achieved in one instance of deep meditation within Tibetan Buddhism. However, in order to properly engage in these to have the desired effect, one has to have a very firm and stable foundational practice before hand, which can only come about through gradual practice.

    In Tibetan Buddhism, and specifically within the Gelug tradition it is said that you can gain enlightenment during a three-year retreat focused one of the highest yoga tantra deities, such as Guhyasamaja, Heruka Chakrasamvara or Yamantaka, after having received the appropriate empowerment and teachings. This was reiterated by the Dharma protector Dorje Shugden during a trance held in Kechara Forest Retreat in 2015.

    Within Tibetan Buddhism there exists a body of scriptures known as the Lam Rim or the Graduated Stages on the Path to Enlightenment. This began with the great Indian master Dipamkara Srijana Atisha, and many masters have expounded on his work and written their own text still in use today. Each of them guide practitioners through all aspects of the path to enlightenment, from the basics to the highest practices.

    Lama Tsongkhapa, the founder of the Gelug tradition, was one such master who wrote a veritable treasure trove of instructions in a step-by-step gradual manner to enlightenment. Another great master of the recent past, Kyabje Pabongka Rinpoche, gave an extraordinary 24-day experiential teaching on these instructions. This was recorded down as Liberation in the Palm of Your Hand. This text is invaluable to contemporary practitioners, and I would highly suggest that you get yourself a copy if you are interested. If you are based in Malaysia, you can find the text at any of our Kechara Paradise outlets (see here: http://www.kechara.com/shopping/contact/), or if based in any other country you can order online via Vajrasecrets (https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand) or through any reputable book shop. This volume forms the basis of education within the Kechara Buddhist Organisation.

    Meditation following the sutra path of Buddhism is in no way dangerous. In fact, it is the method through which one sees the real nature of reality and becomes enlightened. However, when we do engage in authentic meditation following the Buddhist teachings, more than likely all our habituations, emotional baggage and false projections about things will natural arise stronger in our minds. Though these appear to have arisen stronger in our minds, in actuality they were always strong, it is just that as we learn to quieten our minds, we are experience them more clearly. Then, within meditation, we apply the antidote to these, and are eventually able to overcome them. This leads to the personal transformation that Buddhism is so famous for.

    While practising the higher meditations of tantric meditation, there are some minor dangers, because during these meditations one moves the psychic winds within the body to affect the desired changes. However, if you have the correct teachings and commentaries and studying under a qualified teacher, these dangers are not really an issue. I hope this helps.

    Thank you

提问者 Ling

In my family I have always been the child that is ignored, looked down upon and viewed as a burden, and concidered stupider than my sister. My parents always favour my younger sister who in reality has a tendency to yell or scold my parents where as I don’t do such things. My parents tend to skew my accomplishments or try to use them against me which makes me quite sad. I can’t talk to them about my problems and negative emotions for fear that they may tell me that I brought this upon myself and that I can’t do anything right …. what should I do to remedy this family problem

  1. 提问者 Pastor Niral Patel

    Dear Ling,

    I am sorry you to read that you have been going through this with your family. I can understand how hard this can be since family are supposed to be the people we are supposed to close to and in harmony with. What you are going through is more common than you would think. You are not alone in this. Know that others have been in the same situation and have overcome the difficulties.

    Even though you think that you cannot tell them about how you feel, this is actually what you should do. When we are in these types of situations we usually have a tendency to over think about how they would reply. And because we are emotionally upset, these projections of how they will answer or react are more often than not negative. This itself feeds into feeling hurt, and the cycle repeats itself again and again.

    In my humble opinion, I would say in this case you could need to sit down with your parents and talk things through. We spend our lives acting and speaking in ways out of our habits or through our false perception of how things are. We often don’t realise what we are doing. Sitting down and talking things through with the other person can heal the pain and hurt. When you do this you do not allow emotion to get involved, but you discuss things in a logical manner. If you ask to talk with them, make sure that they know the reason that you are talking is something that they should take to heart, because it is how you feel. When they see you being serious, without being overly emotional they are likely to open up themselves and accept what you are telling them.

    I understand this can seem like a very daunting thing to do, I felt the same way. However, I have used this method to heal issues with my own parents in this way, and today these issues simply seem like a thing of the past. It can be a hard step to take sometimes, but we must take it to move on and heal.

    Coupled with talking with them, you can engage in spiritual practice that can aid both the healing of the emotional pain and foster harmony in the family. Such practices include the joint practice of the Guru Yoga of Lama Tsongkhapa and the practice of Dorje Shugden.

    Lama Tsongkhapa as the embodiment of three Buddhas (Manjushri, Chenrezig and Vajrapani) grants great blessings to us. His practice is extremely effective in healing emotional pain and calming the mind so we can live life in a more logical manner without being overly emotional, which is usually the cause of problems with others. The second is the practice of Dorje Shugden, who can remove obstacles in our lives such as difficulties in our relationships and grant the conducive condition of a harmonious family life. You can find the joint practice text and more information here: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden. I hope this helps.

    Thank you

提问者 Dongho

The annual murders and slaughter of sentient beings(turkeys) is about to come up and may have already started. How can we liberate these sentient beings? What sadhana do we practice, especially if we don't have empowerment?

  1. 提问者 Pastor Niral Patel

    Dear Dongho,

    Thank you for your question. You are indeed correct that around this time many animals are killed annually for various celebrations and events around the world. As you have realised, this is something quite negative because it is the act of killing. As normal level practitioners we cannot liberate the minds of animals, say in the sense of granting them full enlightenment. But we can liberate them from their temporary sufferings wherever they take rebirth by dedicating the merits we generate for them through our own practice. At higher levels of tantric practice we can liberate their minds by sending their consciousness to the various pure lands of the Buddhas. There they can learn the Dharma directly from the Buddas and practice until they achieve enlightenment themselves.

    What we as practitioners can do for them is to engage in virtuous actions and dedicate the merits towards alleviating their suffering and ultimately their gaining the stage of enlightenment. Any prayers or sadhana that we engage in will benefit them if we dedicate the merits towards them.

    If you have a daily practice that you engage in then you can dedicate the merits to alleviate their suffering on a daily basis. Alternative, if you engage in any pujas you can dedicate the merits to them as well. If you would like to engage in or sponsor pujas than two of the best are the Lama Chopa and protector pujas such as Dorje Shugden. Lama Chopa is a prayer that is known for generating tremendous amounts of merits as you invoke and make offerings to not only all the Buddhas but all the enlightened lineage gurus as well, and by engaging in protector pujas, you invoke their energies to help them overcome any obstacles they face in their new rebirth. Any other pujas or rituals to the enlightened beings are also good. You can even recite many mantras and dedicate the merits so that they can benefit from them. I hope this helps.

    Thank you

提问者 Melanie P

Good evening Pastor
Everything I do will not work out.
All my plans will have to change many times.
Example : if buy a house .. stay in that house not happy always argue with husband
If my child want to go school … change 2 Or 3 times only my son will settle
Always must have a problem with something I do.
I am married with 3 Children …
all my life my parents never help me … selfish
Now my husband also selfish .
As I grow older I feel sad and lonely
Please advice me

  1. 提问者 Pastor Niral Patel

    Dear Melanie P

    Thank you for your questions. I am sorry to hear that you have been going through such a difficult time. The Buddha has taught that the way we think and behave is based on something called projections and expectations. When we do anything, from buying a house, or even in our relationships with others, we want the situation to go the way we want it to. However this is not the way things really work out. This may sound unfair, but unfortunately it is just the way things are.

    That is the reason that Buddhism teachings to live in the present moment, without having expectations and projections of how things should be. It is the reason so many people have benefited through Buddhist practice, because it alleviates our suffering. But this suffering we face can be immense. To learn more about this, you can ready and study the Liberation in the Palm of Your Hand, which is step by step guide to reach enlightenment, and along the way solve our own problems and overcome negative states of mind. You can purchase a copy online here: https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand. Alternative, your local bookstore should be able to order a copy for you if they do not stock it themselves.

    Coupled with this however, you need to first calm your mind so you no longer feel so sad and lonely, and then engage in the practice of a Dharma protector, who can help to overcome the obstacles you face in life. One such practice is the joint practice of Lama Tsongkhapa’s Guru Yoga and Dorje Shugden practice. You can find the text for this practice here: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden

    Lama Tsongkhapa’s practice is very beneficial in and alleviating it of negative emotions. Once we are in a better frame of mind, we can face the challenges of life better. You can find a commentary to this practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html. If you are feeling depressed, His Eminence Tsem Rinpoche has given a very powerful teaching in the past called Sayonara to Depression, which you can watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/sayonara-to-depression.html I hope this helps. Please do write back if you have any further questions.

    Thank you

提问者 Dawa

How does one appease local deities and spirits of the area? The dharmapala practices seemed to be way off and I want to get along with the spirits, not force them out of their habitat.
What can I do without an empowerment nor dharmapala practice? Are there specific offerings and mantras or what exactly? I live in a prairie and forest environment with a few natural rock formations and some streams, ponds, and a lake. What spirits would be in this and how can I appease them? Also, is there by any chance a divination or some way to know how they feel?

  1. 提问者 Pastor Niral Patel

    Dear Dawa,

    Thank you for your interesting question. There are many practices that can aid in calming the environment and those unseen beings who live there. Dharmapala practice is not something that would force them out of their habitat or is in any way harmful to them if they are positive beings. The wrathful imagery used within Dharmapala practice is for protection as well as reminders to the practitioner that they should get rid of their own spirits, metaphors for negative emotional state and harmful habits. In fact when we engage in Dharmapala practice, if there are any local spirits who reside in the area, they actually receive the blessings of the Dharmapala as we do. In that sense they actually benefit from the practice. Dharmapala practice would be a great way to appease and calm the local deities and spirits in any area.

    However, I can understand that such practices may not resonate with some people. In that case, you can recite the mantras of any of the Buddhas and dedicate the merits to the local deities and spirits to keep them appeased. One such mantra is that of the Medicine Buddha. One of the special benefits of the Medicine Buddha is to calm energies in the environment and to bless the various beings there. In fact, within Buddhism, that is one of the main reasons that large statues are built outdoors. They bless all those who see them or are near them, and this applies to local deities and spirits as well as humans and animals.

    There are pujas and prayers that can be done to keep them appeased, but they usually require empowerment. If you have the means, you can invite qualified sangha members to your land to perform a puja to bless the land, and appease the local deities and spirits in that manner.

    However, if you cannot, the best thing to do would be to place a Medicine Buddha statue on your land to bless the beings and keep them appeased. You can also recite the manta of Medicine Buddha while you are outside, so when the local beings hear the mantra they are blessed. As they are blessed they are automatically appeased.

    In regards to how the local deities and spirits feel, you can request divination from a qualified divination master and they should be able to give you more information.

    From your description of the land, as it has natural bodies of water, there may be nagas present in the environment. There is practice that you can engage in if you wish to appease the nagas and keep them happy, which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/apology-to-the-naga-realm.html I hope this helps.

    Thank you

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会见讲法师们

为社区服务,从不言倦

具有在家人的外表,却背负出家人的责任,讲法师自然而然就扮演了僧伽和一般修行者之间的桥梁。他们是跟你我一样的凡人,却跨出了非凡的一步,将一生用来弘扬佛法。作为持戒的在家人,讲法师让更多人有机会接触佛法,为人们提供指导和知识。讲法师们通常会驻守克切拉佛教中心,随时准备为人们进行辅导。欲知详情,请联系 house@kechara.com

谢松平讲法师(即将出家)

作为讲法师,谢松平主要是透过法会、仪式、辅导和分享佛法知识,将此生用在协助詹杜固仁波切弘法利生的事业上。

谢松平于2011年被授任为讲法师,他的佛法事业既丰富又多元,既曾在克切拉天堂文物中心担任过举足轻重的职务,也曾是尊贵的詹杜固仁波切的私人助理,不仅到过不同圣地朝圣,也接受过多项高级瑜伽密续灌顶。他熟悉多种法会仪式,对佛法也有深入的理解。

作为讲法师,谢松平主要是透过法会、仪式、辅导和分享佛法知识,将此生用在协助詹杜固仁波切弘法利生的事业上。

当谢松平第一次遇见詹杜固仁波切时,仁波切就问他是否愿意出家为僧。虽然那是谢松平的心愿,不过当时的他还是告诉仁波切,自己打算迟一些再出家。对谢松平来说,本身既然已经是全职佛法工作者,出家将会是最好的事。仁波切不时都会提醒谢松平为出家做准备,而他也答应自己未来将会出家。

克切拉从零开始发展至今日的克切拉禅修林这么大规模的计划——谢松平觉得,目前正是他出家的最佳时刻。于是当仁波切再次问起他出家的打算时,他就一口答应了。

邝仁爱讲法师(即将出家)

J仁爱希望成为传承宗喀巴大师法教的媒介,利益年轻下一代;并且启发更多人把佛陀的教诲实践在生活里。

由于邝仁爱的父母亲很多年前就开始跟克切拉有很深的接触,所以她年幼时期就遇见了尊贵的詹杜固仁波切。没有仁波切的日子,对她来说是难于想象的。仁爱自小就在詹拉章当志工。在考获英国伦敦沃里克大学心理学学士后,她在伦敦缓刑管理局工作。之后回到马来西亚加入E 部门,负责管理kechara.com的每周 Kechara 电子新闻,工作内容包括撰稿和审稿。较后,她加入仁波切的写作小组,负责执行仁波切的指示,以及管理仁波切的往来信件。

在2004年参访印度的一家僧尼庵之后,仁爱说,她还记得当时看见里面的每个人都洋溢着快乐的笑脸,大家的生活都很有目标。她也感觉很熟悉,看在她眼里,僧袍是如此的舒服和自在。在征询了母亲的意见后,仁爱立即给仁波切发短信告诉他自己想要出家的念头。当时仁波切劝告她必须先完成大学学业,如此一来,当她讲法时,一言一语才能有力量和深度。她是在将来要出家为僧尼的推动力下完成大学学业。

仁爱希望透过出家为僧尼,把自己当成传承宗喀巴大师法教的媒介,利益年轻下一代;并且启发更多人把佛陀的教诲实践在生活里。她希望通过这样的方式来回报父母亲和上师的恩惠。此外,她也希望自己和别人都能同时离苦得乐。

陈稚鑫讲法师(即将出家)

对稚鑫而言,下定决心努力利益众生及通过分享佛法来回报他人恩惠,是她所跨出的一大步。

在加入克切拉之前,陈稚鑫是一名讲师、课程内容编写员,同时也负责编写电子学习方案。在负责给各大学院教职人员准备“特殊用途英语”(ESP)训练课程的当儿,她受邀出席尊贵的詹杜固仁波切的开示。这场开示重新点燃她对藏传佛教的兴趣,唤起她年少时经常跟父母出席佛法开示的美好回忆。

2006年,陈稚鑫加入克切拉媒体出版社,成为全职的市场执行员,负责把仁波切的教诲推广到世界各角落。如今,稚鑫是詹拉章的一员,负责照顾仁波切的世俗事务,让仁波切专注于弘法利生工作。

稚鑫说,当她决定加入克切拉当全职职工时,就誓言要把此生用在做一些利益众生的事。由于在仁波切身边侍奉,她亲见上师即使面对多艰巨的挑战,都不曾言倦地协助别人,弘扬甘丹寺的传承佛法;这让她明了出家为尼是她的下一步,如此才能创造向上师学习佛法的条件。这也是稚鑫努力利益众生及通过分享佛法回报他人恩惠,所跨出的一大步。

温婉如讲法师(即将出家)

自从在克切拉找到了自己的心灵归宿后,婉如就把佛法事业作为她人生的使命,并希望将一生都用来弘法利生。

婉如在2010年底无意中发现了詹杜固仁波切的博客,之后就一直跟随仁波切的博客和面子书。在2012年7月自台湾法鼓文理学院考获佛教学系文学硕士学位后,婉如就回到马来西亚加入克切拉成为资深教育执行员。婉如深受仁波切说法时的直率风格所吸引,也惊叹于克切拉在仁波切的领导下所取得的发展成绩。对她而言,仁波切是一位言行一致、言出必行、真心关怀他人的大师。他无疑是上师依止心的最佳榜样,这也是婉如一心要在自己心里生起的美好特质。

自从在克切拉找到了自己的心灵归宿后,婉如就把佛法事业作为她人生的使命。2013年5月,她正式请求仁波切授予她出家戒,她希望通过出家将生命完全奉献在弘法利生上。婉如说,出家意味着自己真诚回应内在的呼唤,即将佛法贯彻于生活及造福他人。

T这个目标唯有在遇见根本上师并向他学习后才可能达到;婉如很幸运的遇见了自己的根本上师——尊贵的詹杜固仁波切。

尼拉讲法师(即将出家)

尼拉请求出家受戒,一方面是为了提升自己,另一方面也希望能透过学习传承法教,将纯净的教诲延续到下一代。他发愿要像上师詹杜固仁波切利益他那样来造福其他人。

尼拉在英国出生和长大,大学时期主修人类学。毕业之后,他曾先后在一家酒店式公寓及旅馆公司及一家管理公司担任财务管理员。在一个偶然的机缘下,他在网络上发现了尊贵的詹杜固仁波切的 Youtube 频道。正是透过仁波切的教诲,尼拉开始明白如果想要自利利他,最重要的就是要修习佛法。

在网络上与仁波切“结缘”之后,尼拉一直都与詹杜固仁波切其中一位在英国的弟子保持联系。在后者的鼓励下,他于2012年底专程前来马来西亚克切拉佛教中心进行十天的访问和学习。离开前,詹杜固仁波切要求尼拉加入克切拉佛教团体。尼拉毅然答应了。

2013年2月,尼拉离开英国迁移到马来西亚,开始在克切拉佛教中心担任教育协调员一职,协助教育小组编排和实施新课程纲要,同时也参与克切拉周日儿童佛法班的授课工作。自遇见詹杜固仁波切以来,仁波切不断鼓励他多从事佛法事业,努力改进自己。尼拉也将仁波切的叮嘱铭记于心,正因如此,他决定向詹杜固仁波切提出出家的请求。

尼拉请求出家受戒,一方面是为了提升自己,另一方面也希望能透过学习传承法教,将纯净的教诲延续到下一代。他发愿要像上师詹杜固仁波切利益他那样来造福其他人。

陈锦丽讲法师(即将出家)

锦丽专注于透过佛法分享、辅导、法会和其他佛教服务,给每一个走入克切拉的人指引和帮助。她希望能藉由协助弘扬宗喀巴大师的殊胜法教及启发别人踏上灵修之路来报答上师的恩惠。这也是亲爱的上师一直以来对她的劝告。

锦丽在2006年跟友人前往金双威用餐时发现了克切拉佛教中心,之后立即参与了克切拉主办的活动。她更踊跃参与了当时的一千万《缘悲经》念诵闭关。 2006年4月,锦丽遇见了尊贵的詹杜固仁波切,也第一次出席了仁波切的开示,那次的开示让锦丽禁不止流泪。当时的她并不明白自己哭泣的原因,直到后来她才明白那是因为自己终于找到了完美的上师,而仁波切慈悲地以身示教的弘法方式更是深深感动了她。

锦丽在2009年加入克切拉佛教中心成为全职职工,负责内部事务。目前,她是克切拉佛教中心其中一位前台服务经理,主要驻派在彭亨文冬的禅修林。此外,她也在星期天的佛法班授课,并经常作为詹杜固仁波切博客聊天室的协调员。

仁波切的许多教诲改变了她生命里的轻重缓急。她在佛法中找到了生命的目标,也意识到只有跟随佛陀的慈悲和智慧之道,才是克服痛苦和愤怒的方法。 这个领悟让她提出了出家的请求。

锦丽目前是一位佛教讲法师,将来会出家为僧尼。她将专注于透过佛法分享、辅导、法会和其他佛教服务,给每一个走入克切拉的人指引和帮助。她希望能藉由协助弘扬宗喀巴大师的殊胜法教及启发别人踏上灵修之路来报答上师的恩惠。

罗胜彪讲法师(即将出家)

罗胜彪决心协助仁波切弘扬佛法,带着这个坚定的决心,罗胜彪放弃到剑桥大学继续研读博士学位(他当时已获录取)的机会,也辞去了研究工作,全职协助仁波切从事佛法事业,至今从不言悔。

罗胜彪于2001年初遇尊贵的詹杜固仁波切时,并没想过自己会全心全意投入佛法事业。那一年,工程系硕士学位毕业的他正在新加坡从事工程研究工作。然而,仁波切的开示让他留下非常深刻的印象。跟仁波切有过几次接触之后,罗胜彪开始为仁波切和克切拉架设网站。

罗胜彪虽是理科班出生,却深感人生有许多疑问是科学无法圆满解答的。与此同时,他也发现任凭科学技术再怎么发达,也不能真正解决人类所面对的难题,因为今天科技发达,生活水准比起几千年前高出许多,但是人类仍然面对着同样的问题,我们也不见得过得比古人幸福快乐。

在接触仁波切之后,罗胜彪很快就意识到佛法是解决这些问题的究竟方案,而仁波切采用的方法也非常适合现代社会。因此,罗胜彪决心协助仁波切弘扬佛法,带着这个坚定的决心,罗胜彪放弃到剑桥大学继续研读博士学位(他当时已获录取)的机会,也辞去了研究工作,全职协助仁波切从事佛法事业,至今从不言悔。

对罗胜彪而言,遇见仁波切是个全新的人生经历。仁波切让他看到了佛法可以在跳出传统框架的同时,依然保留其精髓。因为身为仁波切的私人助理,罗胜彪有过许多不可思议的经历。他自认非常幸运,能亲眼见证仁波切无论在法座上或生活中,都把佛法化为具体的行动。这些经验在在考验他,挑战他每时每刻都修持佛法。透过这个方式,仁波切成功地剔除他既往偏重佛法仪式的陈腐思维模式。

罗胜彪因亲见仁波切以身示法,所以深信要让心识提升至更高层次,进而获得证悟是绝对可能的。这种种因素促使罗胜彪再踏出一步,受任成为讲法师,好让自己能更有效地弘扬佛法和利益众生。

郭月谊讲法师

个性内向的郭月谊,凭着勇气和决心,将本身的弱点转为优点,还一一将曾经的不可能都化为可能。

郭月谊从9岁起就必须学会独立,年幼的她必须一边上学,一边还要打工赚钱养家。她个性内向,不善于表达自己的想法,朋友也不多,所以她在毕业后加入报馆成为记者,让许多认识她的人大跌眼镜。

郭月谊在光明日报和南洋商报任职期间,曾因表现优异而获奖。写作让她找到了一个抒发感受和想法的管道,而她的文章也为她吸引了一众读者。然而,这一切都不能带给月谊真正的满足。短暂的快乐并不是她所要的——成功、金钱、关系和名誉并不是快乐的关键。

在寻找快乐的过程中,月谊遇见了尊贵的詹杜固仁波切。仁波切告诉她“不要以言语来反驳他人,反而应利用文字来好好表达自己。”这促使她加入克切拉媒体出版社成为撰稿人,后升任为资深编辑,同时也是詹杜固仁波切的其中一位协调助理。

郭月谊目前是克切拉佛教中心的主席,也是首席讲法师,除了讲法师的日常事务如辅导、法会、讲课之余,她也必须管理和安排克切拉佛教中心和讲法师团体中的各种大小事务。这些年在克切拉的所学和经历,让她拥有一个更宽容和开放的胸襟,使她更懂得安抚和辅导那些有需要的人。而她后期培养出的讲课和栽培新人的能力,也给许多人带来了希望。

凭着勇气和决心,郭月谊将本身的弱点转为优点,一一将曾经的不可能都化为可能。

谢晓晶讲法师

担任讲法师职位长达一年后,谢晓晶决定更新戒誓,继续扛起讲法师的责任。

谢晓晶在1999年毕业于广州暨南大学,持有内外全科医学学士学位。之后,她在吉隆坡一间中医学院兼任讲授西方医学的讲师多年。

一直以来,虽然谢晓晶表面上看似一位无神论者,但是潜意识里却不断寻找一位可回答她深藏在内心疑问的精神导师。这些得不到解答的疑问曾在大学时期导致她陷入忧郁状态。为此,谢晓晶经常透过阅读哲学书籍,以期能得到问题的解答。

2007年,谢晓晶经由她十年好友郭月谊讲法师的介绍,初次来到了克切拉。 谢晓晶对完全没有信仰的老友月谊讲法师的彻底改变感到非常惊讶和好奇。在一次偶然的机会下,谢晓晶阅读了克切拉媒体(简称:克媒)出版社的《贪得无厌》。起初,她惯性地以怀疑的态度阅读,试图找出书中谬误之处。然而, 这一次她不仅找不到漏洞,反而对书中逻辑条理分明的解释留下深刻的印象。

2009年3月,谢晓晶加入克媒兼任中文翻译和抄录工作。翌年,她慎重考虑未来的事业方向,思考如何在医学和佛法事业中做出取舍。最终,她选择了佛法事业。谢晓晶领悟到两者虽然同为救济职业,但她相信佛法事业能更深入地利益一切有情。

担任讲法师职位长达一年后,谢晓晶决定更新戒誓,继续扛起讲法师的责任。

林汉妮讲法师

在亲眼目睹尊贵的詹杜固仁波切如何协助她的母亲得到临终前的平静后,林汉妮才意识到自己也希望以佛法来触动他人。

林汉妮是一位退休中学校长,持有莱切斯特大学教育硕士学位,从事教育工作长达30年后于2001年底退休。工作以外,她也是两名孩子的母亲。

在完成硕士学位后,林汉妮考虑继续考取教育博士学位,或打算在退休之后好好去旅游和探望亲友。与此同时,她也在寻找灵修上的方向。因此,林汉妮开始探讨上座部和中国大乘佛教的教义,以期能找到人生的答案。

2004年12月,林汉妮参加了尊贵的格列仁波切举办的《菩提道次第》及白度母闭关。在闭关期间,林汉妮发现自己的问题逐渐有了答案。然后,在 2005年6月,她在姐姐的介绍下来到克切拉,也因此遇见了她的精神导师尊贵的詹杜固仁波切。詹杜固仁波切最近劝告她必须为了众生的利益全神投入佛法事业。

虽然林汉妮有接近二十年的校园辅导经验,但直到亲眼目睹尊贵的詹杜固仁波切如何协助她的母亲得到临终前的平静后,林汉妮才意识到自己也希望以佛法来触动他人。

目前,林汉妮除了是克切拉法会小组成员,在克切拉祈愿堂进行赞助法会以外,还是克切拉教育小组的成员,专注于编著教育内容。此外,林汉妮也是詹杜固仁波切博客的每周“克切拉聊天室小组”成员之一。

黎国圆讲法师

在2014年,黎国圆本着想要帮助更多人的心愿,决定受戒成为佛教讲法师,继续为克切拉团体提供一切与佛法相关的服务。

黎国圆跟随尊贵的詹杜固仁波切学法长达10余年,属于克切拉初创时期的成员之一。他于2005年加入克切拉天堂文物中心成为全职员工,后来也曾陆续在克切拉团体的其他部门服务。

打从一开始,詹杜固仁波切就鼓励黎国圆投入写作工作。在克服了种种障碍后,黎国圆终于展开写作生涯,并在2009年推出他的第一本著作和自传《There’ s No Way But Up》(不进则退)。这本书记述了他自幼的灵修旅程,直到他遇见根本上师――尊贵的詹杜固仁波切的种种经历。

世界各地读者对“There’ s No Way But Up”一书的热烈反应推动黎国圆继续撰写其他著作,包括尼泊尔朝圣指南《Vajrayogini and other Power Places in Nepal》(金刚瑜伽母及尼泊尔其他圣地)、短篇故事集《Tales My Lama Told Me》(上师告诉我的那些传说)以及关于情感关系的《Conversations in Love》(亲密对话)。这些著作给许多人带来启发,也将无数人带向佛法的殿堂。

除了写作,黎国圆自从在克切拉天堂工作的时期开始,就非常热衷于跟他人分享佛法。这些年来,黎国圆从詹杜固仁波切那里接受了无数宝贵的教诲,内容涵盖詹杜固仁波切的公开开示以及仁波切给黎国圆的个人指示和忠告。在大家的印象中,黎国圆一直都是个十分热衷于分享佛法的人。无论他到哪儿去,遇见什么人,他都会热情地与他人分享佛法。在2014年,黎国圆本着想要帮助更多人的心愿,决定受戒成为佛教讲法师,继续为克切拉团体提供一切与佛法相关的服务。

黄松发讲法师

跟随仁波切学法多年之后,黄松发深明讲法师在克切拉团体扮演的重要角色,因此他希望自己也能成为一名讲法师,以进一步为仁波切、克切拉及社会大众服务。

黄松发于1952年出生在马来西亚槟城州。1969年中五毕业后,他南下吉隆坡寻找就业机会。多年来他从事过各种不同的行业,也曾面对失业的窘境。就在1997至1998年期间,正在待业的他受邀到表妹林秀月家中(现为拿督林秀月)参加詹杜固仁波切的佛法开示。第一次的会面,就让他对詹杜固仁波切深入浅出的教法留下了十分深刻的印象。

在仁波切慈悲的开示和引导下,黄松发两夫妻进行了他们首次的闭关修行。他和妻子李淑芳也在仁波切的建议下开始经营小生意,并在很短的时间内就盈利。几年后,克切拉佛教中心正式成立,仁波切开始遴选弟子担任协调助理,而黄松发和拿督林秀月就在那时候毛遂自荐担起这项任务。后来,随着越来越多弟子加入协调助理的阵容,克切拉协调助理理事会也跟着正式成立。今天,协调助理理事会虽已改名为董事会,黄松发却依旧是其中一员。

黄松发目前的职务为克切拉禅修林工程总监,主要负责监督禅修林大小项目的建设以及确保工程能如期完工。在这之前,他曾担任克切拉天堂文物中心部门主管长达10年。此外,黄松发也是克切拉团体多个部门的总监,并曾在2012至2013年期间受委为克切拉佛教中心副主席。

跟随仁波切学法多年之后,黄松发深明讲法师在克切拉团体扮演的重要角色,因此他希望自己也能成为一名讲法师,以进一步为仁波切、克切拉及社会大众服务。黄松发计划在晚年出家为僧,而担任讲法师一职正有助于他朝这个目标前进。黄松发深信:当一个人的年纪越大,就越应该为死亡的逼近做好准备。他认为能身着僧袍在克切拉禅修林迎接死亡是生命最美丽的终结。然而,在那一刻到来之前,黄松发希望自己能继续竭尽所能为克切拉禅修林、社区和前来禅修林的每一个人服务。当体力再也无法负荷的时候,他会请求仁波切允许他在克切拉禅修林投入闭关。

林秀云讲法师

如今,秀云最渴望的是把自己的余生都投入佛法工作和修行,从而利益更多人。

在投入佛法工作前,秀云是一位空闲的家庭主妇。20年前,她有幸遇见了尊贵的詹杜固仁波切和前往甘丹寺朝圣。这一个星期的朝圣之旅改变了她的人生观,让她觉悟到人生除了吃喝、逛街和玩乐,还有其他更有意义的事。她喜欢仁波切的佛法开示,因为那不但符合逻辑和实践性强,且还特别强调利益他人的重要性。仁波切让佛法显得浅显易懂,而他一直以来的忠告总是“改变内在,而非外在”。

实修佛法多年之后,林秀云于2009年决定在本身居住的槟城设立佛教文物中心,以期跟更多人结下佛缘。她知道仁波切的佛法教诲十分实用,十分适合现代人,而仁波切佛法事业也能利惠许多人,所以她希望跟更多人分享仁波切的教诲,也希望能借此来回报仁波切多年来对她的恩惠和指导。今天,位于槟城的克切拉天堂不仅仅是一间文物店,还是一个主办佛法分享会、法会和放生活动的地方。

2010年,同样也是在仁波切的加持下,秀云在槟城设立了克切拉香积厨活动中心,秉持仁波切强调“以行动展现慈悲”的精神,积极为减轻流浪汉和贫困家庭的苦痛出一份力。槟城克切拉香积厨除了每周四次的派饭行动,也每月一次为赤贫家庭提供基本食粮。

如今,秀云最渴望的是,用自己的余生投入佛法工作和修行,从而利益更多人。

利荣讲法师

利荣于2008年加入克切拉天堂文物中心成为兼职员工。然而,在对仁波切和克切拉事业有了进一步的了解之后,仁波切的慈悲深深触动了他。与此同时,他也意识到这份工作让他的生命更具意义,因此毅然全职加入克切拉团体。

作为克切拉天堂的业务执行员,让利荣有机会从仁波切的教诲中学习到更多佛法。这些佛法智慧让他能够帮助那些走入文物中心的人们解决各种问题,从而改善他们的生命。

这些经历让利荣很快地就决定跟随仁波切的步伐,并在2016年受戒成为讲法师,进一步以佛法来服务和造福他人。

Blog Chat

BLOG CHAT

亲爱的博友们:

我设立这个栏目的目的是希望大家能在这里分享你对任何有兴趣事物的意见、想法和感受。

每个人都有各自看待事物的观点,所以这是一个专为你而设的栏目。

詹杜固仁波切


欢迎加入聊天室,跟大家一起共乐和给彼此鼓励和支持。到时见。


聊天室礼仪

为了让大家都能在聊天室享受一个积极、有趣和具有启发性的经验,请大家遵守以下几项简单的聊天室礼仪。请记得这是一个聊天室,我们来这里的目的是聊天!请别让自己的讯息霸满整个空间,而不跟他人互动。

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友善

请记得那些跟你聊天的都是真正的人。他们的文化背景跟你不同,也许持有不一样的意见。尊重他们的意见,仿佛你们正面对面聊天,他们自然也会给予你同等的尊重。

耐心

让大家有机会回复你。耐心是一项美德。如果你等了一会,人们没有回应,也许是因为他们不知道问题的答案,或他们没有看到你的问题。你不妨再提问一次,或直接指名要某个人回答。不要因为别人没有回复你或无法回复你而感觉被冒犯。

切题

这是尊贵的詹杜固仁波切的博客。请尊重这个空间。我们请求所有聊天室用户对尊贵的詹杜固仁波切和他的克切拉团体保持尊重。

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避免使用可能冒犯其他人的言语或态度。如果有人对你表示不敬,你只需不去理会他们,而无需跟他们争吵。

请注意,违反守则者可能会被禁止进入聊天室。博客管理员有完全的禁止权。如果有人希望就聊天室中某人的行为提出上诉或投诉,请将相关聊天内容复制粘贴到我们的电邮care@kechara.com,并表明相关对话的日期和时间。

请让这里成为一个令大家可以轻松、有效交流的空间。

克切拉禅修林的最新消息

以下是克切拉禅修林计划最新的进程报告和图片消息。

克切拉禅修林是一个注重身心灵整体健康的禅修中心。这是一个让家庭和个人在大自然森林环境中找到宁静、灵感和充电的地方。在这里,我们矢志为下一代灌输如善良和慈悲等正面的普世价值,并以此回馈社会。

欲知详情,请点击此(英文)(中文),或浏览官方网站: retreat.kechara.com










仁波切的讯息

向下滚动查看来自仁波切的更多讯息。 点击放大图片。 点击“旧讯息”查看存档讯息。 使用'上一页'和'下一页'链接进行翻页。

使用此网址直接连接本栏目:https://www.tsemrinpoche.com/l/cn/#messages-from-rinpoche

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制作团队

构思: 詹杜固仁波切
技术: 廖君凌、贾斯汀李力、杨瑞强
设计: 贾斯汀李力、李诗莹
内容: 詹杜固仁波切、贾斯汀李力、陈稚鑫讲法师
作者: 罗胜彪讲法师
管理员: 罗胜彪讲法师、黄明贵

我必须感谢我的佛法博客小组,无论对我、克切拉或本区域的弘法工作上,他们都是一项伟大的资产。我很荣幸能与他们合作。这是我发自内心的话。也许我对他们表达得不够多,但我现在就想说:我非常感谢这组人!

詹杜固仁波切

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Bigfoot, Yeti, Sasquatch

未知

已知与未知同样令人畏惧
已知是安于现状和停滞不前
未知却可能带来成长和机会
人们并不知道自己是否更畏惧未知还是已知
谁说未知会比已知更糟
虽说未知有时的确比已知来得糟
然而说到底一切却依然还是未知
除非我们竭尽所能去努力
因此,全力以赴去追寻未知
因为在熟悉之后,未知就会转为已知。
〜詹杜固仁波切

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图文吧

Thank you for your Order!52393739852742
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Under the guidance from Pastor Seng Piow, Kechara Penang Study Group members completed our weekly Dorje Shugden Puja. 28th September 2024 by Jacinta.
1 月前
Under the guidance from Pastor Seng Piow, Kechara Penang Study Group members completed our weekly Dorje Shugden Puja. 28th September 2024 by Jacinta.
Sponsors' packages nicely decorated nd offered up on behalf. Kechara Penang Study Group by Jacinta.
1 月前
Sponsors' packages nicely decorated nd offered up on behalf. Kechara Penang Study Group by Jacinta.
Completed Dorje Shugden puja cum recitation of Namasangiti on 14th September 2024. Kechara Penang Study Group, uploaded by Jacinta.
1 月前
Completed Dorje Shugden puja cum recitation of Namasangiti on 14th September 2024. Kechara Penang Study Group, uploaded by Jacinta.
Known as Merdeka Day (31st Aug 2024), our Kechara Penang members celebrated this day with Dorje Shugden and his entourage by doing a DS puja together with recitation of Namasangiti. Uploaded by Jacinta.
1 月前
Known as Merdeka Day (31st Aug 2024), our Kechara Penang members celebrated this day with Dorje Shugden and his entourage by doing a DS puja together with recitation of Namasangiti. Uploaded by Jacinta.
24th Aug 2024, Kechara Penang Study Group members have completed weekly puja. A variety of kuihs and fruits were offered up on behalf of sponsors. By Jacinta
1 月前
24th Aug 2024, Kechara Penang Study Group members have completed weekly puja. A variety of kuihs and fruits were offered up on behalf of sponsors. By Jacinta
At the point of the passing, the only thing that will help us and our loved ones is the Dharma. Hence, try to chant mantra, do pujas, giving alms and etc during this period. Bereavement puja by Kechara Penang Study Group by Jacinta.
3 月前
At the point of the passing, the only thing that will help us and our loved ones is the Dharma. Hence, try to chant mantra, do pujas, giving alms and etc during this period. Bereavement puja by Kechara Penang Study Group by Jacinta.
Bereavement puja by Kechara Penang Study Group. May the deceased has good rebirth and the family members find solace in the Three Jewels. Thanks to Rinpoche for He always taught us about practising compassion through action. By Jacinta
3 月前
Bereavement puja by Kechara Penang Study Group. May the deceased has good rebirth and the family members find solace in the Three Jewels. Thanks to Rinpoche for He always taught us about practising compassion through action. By Jacinta
Thanks to Sharyn, the florist came and arranged on the spot! What a lovely and colourful bunch flowers attractively arranged to Buddha as offerings. 2nd Penang DS retreat of the year (2024), uploaded by Jacinta.
3 月前
Thanks to Sharyn, the florist came and arranged on the spot! What a lovely and colourful bunch flowers attractively arranged to Buddha as offerings. 2nd Penang DS retreat of the year (2024), uploaded by Jacinta.
As usual, a retreat will not be complete without nice tormas. Pastor Patsy and our dear Penang members ~ Swee Bee, Tang, Jasmine and Siew Hong came together as a perfect and united team in completing it. Penang DS Retreat 17-18th Aug 2024 by Jacinta.
3 月前
As usual, a retreat will not be complete without nice tormas. Pastor Patsy and our dear Penang members ~ Swee Bee, Tang, Jasmine and Siew Hong came together as a perfect and united team in completing it. Penang DS Retreat 17-18th Aug 2024 by Jacinta.
A picture that says all. Thanks to Pastor Seng Piow, 12 retreatants and 51sponsors that make this event a successful one. See you all in our next retreat. Kam Siah. A simple yet full of gratitude note by Choong, uploaded by Jacinta.
3 月前
A picture that says all. Thanks to Pastor Seng Piow, 12 retreatants and 51sponsors that make this event a successful one. See you all in our next retreat. Kam Siah. A simple yet full of gratitude note by Choong, uploaded by Jacinta.
Offerings being set up, getting ready to start the first day of Kechara Penang Group's retreat. By Jacinta
3 月前
Offerings being set up, getting ready to start the first day of Kechara Penang Group's retreat. By Jacinta
As H. E. The 25th Tsem Tulku Rinpoche had mentioned a retreat is time taken away from our ordinary, daily, mundane activities specifically to focus on deeper meditation, deeper meditational practices to gain some benefits.  Kechara Penang Study Group by Jacinta
3 月前
As H. E. The 25th Tsem Tulku Rinpoche had mentioned a retreat is time taken away from our ordinary, daily, mundane activities specifically to focus on deeper meditation, deeper meditational practices to gain some benefits. Kechara Penang Study Group by Jacinta
Retreat started for the second half of the year, 17th Aug 2024. We have new participants and those regulars. Thanks to Pastor Seng Piow and Choong for organising it. Kechara Penang Study Group by Jacinta.
3 月前
Retreat started for the second half of the year, 17th Aug 2024. We have new participants and those regulars. Thanks to Pastor Seng Piow and Choong for organising it. Kechara Penang Study Group by Jacinta.
10th Aug 2024. Kechara Penang Study Group completed DS puja, led by Siew Hong. Uploaded by Jacinta.
3 月前
10th Aug 2024. Kechara Penang Study Group completed DS puja, led by Siew Hong. Uploaded by Jacinta.
Thank you Pastor Seng Piow for the dharma sharing and leading today's puja 3rd August 2024. Pic by Siew Hong and uploaded by Jacinta.
3 月前
Thank you Pastor Seng Piow for the dharma sharing and leading today's puja 3rd August 2024. Pic by Siew Hong and uploaded by Jacinta.
Puja sponsorships packages of RM100, RM 50 and RM30. Really appreciate the continuous support for our Penang DS Chapel. 28/7/2024 By Jacinta
3 月前
Puja sponsorships packages of RM100, RM 50 and RM30. Really appreciate the continuous support for our Penang DS Chapel. 28/7/2024 By Jacinta
Completed weekly puja at Penang DS Chapel. 27th July 2024 by Jacinta.
3 月前
Completed weekly puja at Penang DS Chapel. 27th July 2024 by Jacinta.
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Dorje Shugden
点击观看我对多杰雄登的说法。。。