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提问者 Ling po

What r the unique siddhis one can attain from the practice of chakrasamvara

  1. 提问者 pastor

    Dear Ling Po,

    The practice of the deity Chakrasamvara belongs to the Anuttarayoga Tantra (Highest Yoga Tantra) and as such the greatest of the siddhis attainable is complete enlightenment within one lifetime.

    Siddhis are actually of two types. These are called mundane siddhis and supra-mundane siddhis. Mundane siddhis are abilities that usually only last for one lifetime. However supra-mundane siddhis are abilities that are never lost as they arise from our accumulated merits. These abilities are with us from lifetime to lifetime until we achieve enlightenment.

    Generally speaking the benefits of Chakrasamvara’s practice include the transformation of one’s mind, purification of past negative actions and the clearing of obstacles. This is coupled with the accumulation of merits, wealth, attainments and good health. Specifically Chakrasamvara practice grants the siddhi of abandoning the twelve interdependent links of samsara (represented by his twelve arms) through the four doors of liberation (symbolised by his four faces). These four doors are: (1) an understanding of emptiness, (2) signlessness or absence of attributes, (3) wishlessness or the absence of aspiration and (4) the ultimate emptiness or the lack of composition of all phenomena. Through Chakrasamvara practice one can also harness the usually destructive energies of attachment, anger, desire and hatred as a means to achieving enlightenment. Instead of supressing these energies, you channel these negative energies into something beneficial.

    As an Anuttarayoga Tantric practice, the unique attainments Chakrasamvara grants is preventing ordinary or uncontrolled death; and transforming the bardo (intermediate stage between death and rebirth) and the process of rebirth as paths towards enlightenment. Usually during these process we are at the mercy of the effects of our karma. But this system can grant you the unique power to control these events. During our practice of Chakrasamvara we actually transform our perception of all mundane experience as a higher spiritual path.

    On a side note, but an important one, Heruka Chakrasamvara’s practice is unique amongst all the Buddhist tantras. While all the others degenerate over time, Chakrasamvara’s practice is the only tantra whose effectiveness actually increases as the times degenerate further. Therefore we are extremely fortune if we are able to make a connection with Chakrasamvara, especially in our current Kaliyuga age. I hope this helps.

    Thank you.

提问者 tsering dolker

Chaktsal Rinpochee khen
it is said that buddhism believes in gender equality then why aren't we allowed to enter in certain temples?

  1. 提问者 pastor

    Dear Tsering Dolker,

    Thank you for your question. You have asked a very good question. The Buddhas are enlightened beings therefore they have equanimity for all sentient beings including men and women. However, as you have said, some temples do not allow women to enter.

    This is most likely due to the fact that one or more of the deities that have shrines in the temple are not enlightened beings. For example there may be a temple to a certain god. This god could have a consort such as a goddess or unenlightened dakini. Since unenlightened beings are still subject to emotions, this consort may become jealous or angry at seeing another women in the temple, therefore cause the woman harm. For this reason, women may not be allowed to enter the temple.

    On the other hand there are some people who believe that during a woman’s monthly cycle, she become ritually ‘unclean’ due to her bodily processes. At this time women may not be allowed to enter certain temples as they are ‘unclean’.

    There are others that believe that during a woman’s monthly cycle, since there are major changes happening in the body, this effects the energy or ‘winds’ in their bodies. At this point they are susceptible to outside energies, and being inside a temple where there is a powerful being, this may have a negative effect on them. This is why they are sometimes not allowed inside.

    However the examples I have given above are for temples in which there are unenlightened deities. Most Tibetan Buddhist temples will not include these unenlightened deities such as these. For example in Kechara, since we pray to the enlightened Buddhas, women can enter all our temples. I hope this helps.

    Thank you.

提问者 Harold Musetescu

What can you tell be about "Green Vajrapani"?

Thank you

  1. 提问者 pastor

    Dear Harold Musetescu,

    Thank you for your question. There are many forms of Vajrapani. Could you provide me with more information as to the specific form of Vajrapani that you would like to know about?

    Personally, I have not come across a form of Green Vajrapani in my personal practice, therefore I cannot give you any more information. If you can provide me with the specific name of the deity you would like to know more about I may be able to find out.

    However, I do know of a green form of Vajrapani, who belongs to the mandala of the Kalachakra deity. In this form, Vajrapani is green, with three faces. These are green, red and white. He has six hands. In his right hands he holds a Vajra, curved flaying knife and axe. While in his left hands he holds a bell, a skull and head of Brahma. I hope this helps.

    Thank you.

提问者 Lunezia

Dear Pastor,
what do you think about Rudolf Steiner and his works? Thank you and greetings from Italy

  1. 提问者 pastor

    Dear Lunezia,

    Thank you for your question. Unfortunately I am not familiar with the works of Rudolf Steiner. Perhaps you could ask the question again, including the names of his works. Alternatively, you could summarise them here and I can give a Tibetan Buddhist view on them. Thank you.

提问者 Chen

The five heruka tsok and all tsok for that matter includes meat and alcohol. Is there a replacement for these two ingredients. I do not wish to use meat which has been killed for consumption and the thought of using animals that have died form old age and possibly sickness is just not appealing from a microbiological and parasitological stand point.

  1. 提问者 pastor

    Dear Chen,

    Thank you for your question. His Eminence the 25th Tsem Rinpoche has previous recalled that Kyabje Zong Rinpoche mention that there is a substitute for offering meat during tsok. To do this you put a couple of drops of alcohol in tsampa (roasted barley flour) and use this as a replacement for offering meat. However this substitute should only be used when we cannot acquire meat for the tsok offering. If we can easily acquire meat, then it should definitely be used during tsok offering.

    To engage in tsok offerings one must have received the initiation into one of the Highest Yoga Tantra practices. At that time one would have received the tantric vows. Within these vows it states that practitioners should always rely on those substances that keep us or bond us close to our tantric practice. These substances include both meat and alcohol.

    Both meat and alcohol have a lot of tantric meaning, which would have been explained by your Guru after receiving the appropriate initiation. This vow is actually broken when you do one of either two things: consume them in large quantities out of attachment, or stay away from them altogether because you are repulsed by them. In the second case, this may be due to being an extremely strict vegetarian or being teetotal.

    This may seem strange but is actually part of the method employed in tantric practice to break our conceptions of the nature of reality, thereby propelling us further on our spiritual path towards enlightenment. The use of both meat and alcohol within the tsok offering is meant to break away these conceptions. When we do not use them, we actually end up breaking our vows, which are supposed to guide us and keep us on the tantric path. I hope this helps, please do feel free to ask any further questions.

    Thank you.

提问者 Jennifer

Dear Pastors,
I am writing you to find a peaceful way of dealing with the slow death of my aunt. She is very ill and will not be living for a lot longer. I am really worried about how I and she can deal with the situation, since she is completely aware what is happening around her but she cannot speak anymore.
Is there something I can say to her to have a positive journey into then next life? Is there a prayer I can say that helps us all deal better with it? I have been praying to the Medicine Buddha so far. Why do I feel like my prayers were not enough? I feel I could have done more, but since she is not responding anymore it is frustating to the both of us and I do not know how else to help.
I always think it must be awful for her, she cannot even tell anyone or write down if she is in pain, this really brings me down.
Thank you so much for your kind answer.
All the best to you
Jennifer

  1. 提问者 pastor

    Dear Jennifer,

    Thank you for your question. I am sorry to hear of this. At this crucial time, you should continue to have strong faith in Medicine Buddha and engage in the practice for your aunt, dedicating the merits from the practice to her fortunate rebirth. You can find a good practice to Medicine Buddha here that you can engage in: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/medicine-buddha-practice.html. You can also recite the Medicine Buddha mantra and then blow the mantra on her. Better yet, you can recite in front of her so she can hear the mantra and the imprints are planted in her mindstream.

    Sometimes, even when we are doing all we can, we feel that we haven’t been able to do enough or that the methods we are using are not working out. However, this may not always be the case. In fact Medicine Buddha practice is known to be extremely beneficial, it’s just that perhaps you may not see its benefits physically.

    The best thing to do at this point is to make her mind as calm as possible. If you know she has any unresolved issues, you should try to ease her worries and let her know that everything is alright and will be alright after she has passed away. Let her know that she is loved and that it is ok to pass onwards. A calm mind is very important at the time of death. A disturbed mind will open up negative karma and not lead to a fortunate rebirth. On the other hand a calm mind will open up neutral or positive karma which will lead to a fortunate rebirth.

    If you are able to do so, you can sponsor pujas to generate merit for your Aunt at this time. If you want you can sponsor Medicine Buddha Pujas (http://www.vajrasecrets.com/medicine-buddha-puja-fund) or even Lama Chopa (http://www.vajrasecrets.com/lama-chopa-puja-fund). These pujas are very good for those on who are close to death or even for those who have passed away. I hope this helps.

    Thank you.

提问者 Roy Martinez

Dear pastor(s), my friend is currently suffering from addiction to the "devil's drug" (meth). It's called the devil's drug because there is no escaping it without extreme help. It's becoming more rampant here in the states and it's become the drug of choice among many people. In my line of work, I've seen kids as young as 5 years old using. Some kid even offered my friend's son some meth in a school bathroom!

I know my friend won't escape it until he decides to seek treatment. My friend's family and I have even prayed for him but it's to no avail. I was wondering if there's a practice you can recommend for me so that he will kick this habit or at least hear our pleas? I am very grateful for any ounce of help you can provide. Thank you for your time.

  1. 提问者 pastor

    Dear Roy Martinez,

    Thank you for your question. I’m sorry to hear that your friend is suffering so much from addiction and shocked to read that meth use is on the rise in the States. As you have so rightly said, true change can only occur when your friend decides that he has to overcome this addiction. When he has done so, he can begin his journey of recovery, during which time your help as well as the help of his family will be needed.

    In regards to practices that you can engage in, I would suggest the practice of a Dharma protector. Since the situation is bad and can become worse if he does not overcome his addiction, I would suggest the practice of Trakze, who is the wrathful form of Dorje Shugden. The practice can be found here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

    Although Trakze practice is commonly used for protection against spirit harm and black magic, the practice actually deals with the heavy negative karma that underlies this. Heavy negative karma, or the imprints of it is most likely the cause for your friend’s addiction. Everything that happens to us, the circumstances we are put in and the choices we make are based on our karma and its imprints. Trakze’s practice is very beneficial to overcome the strongest of these negative karmas. The practice is very good at removing obstacles and if you make very strong dedications when engaging in the practice, you will be able to see an improvement in your friend’s situation.

    To overcome this obstacle of your friend not listening to your pleas, you can also sponsor pujas which will be performed on his behalf at Kechara House, if you have the means. For example you can sponsor a Dorje Shugden Puja (http://www.vajrasecrets.com/dorje-shugden-wishfulfilling-puja-fund), Trakze Puja (http://www.vajrasecrets.com/trakze-puja-fund) or even a Gyabshi Puja (http://www.vajrasecrets.com/gyabshi-puja-fund). A lot of people have received a lot of benefit from these pujas.

    If your friend decides he wants to overcome his addiction and if he is so inclined, once he has started his road to recovery, he can engage in the practices of Medicine Buddha (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/medicine-buddha-practice.html) or Shize (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/shize-a-practice-for-healing-and-long-life.html) to aid the healing process. I hope this helps.

    Thank you.

提问者 valerie

i am currently in a relationship with a rooster and i am a rat , we have been together off and on for twenty years,we have two children together. i need to know will we be together for the rest of our lives? i'm 44 and he's 46.

  1. 提问者 pastor

    Dear Valerie,

    Thank you for your question. Please see below for the compatibility for a rat and rooster sign from our Relationship Compatibility for the Rat page (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/relationship-compatibility-for-the-rat.html)

    RAT PARTNER + ROOSTER PARTNER: 66%
    This couple will not go well together. The Rat will be resentful as the Rooster goes about criticising the Rat’s shortcomings. The Rooster’s eccentric character and analytical nature annoys the Rat, who will find the Rooster ungrateful. The Rooster’s materialistic nature will also aggravate the thrifty Rat.

    Both parties are controlling and independent in their own right. They like to control both people and each other. However, the Rooster has the tendency to preach, coupled with a bossy and inflexible character. This conflicts with the intelligence of the Rat, who thinks independently and is therefore less likely to follow the Rooster’s words blindly. The Rooster can also make the Rat feel inferior by the Rooster’s cocky and arrogant attitude.

    The Rat partner will seek what the Rooster partner cannot provide, which is warmth, affection and tenderness. From the very beginning, the relationship is doomed for failure. The relationship has a better chance of success if the Rooster and Rat are more mature, as they are more likely to be more patient which each other.

    Even though the compatibility of a rat and rooster is not that good, it does not mean that you cannot spend the rest of lives together. Horoscopes are not set in stone by any means. There are many methods we can use to make our relationships better but they all rely on one thing and that is our own effort. If you want to make your relationship work then you must put the effort to make it work.

    His Eminence Tsem Rinpoche has given a very special teaching on the key to a successful relationship, which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html. I hope this helps.

    Thank you.

提问者 Patricia Mendoza

I have a family member who is incarcerated in Texas. He recently changed his beliefs to Buddhism. I was told because there are not enough inmates practicing this faith it was difficult to recruit volunteers to teach this faith. How can I help my son?

  1. 提问者 pastor

    Dear Patricia Mendoza,

    Thank you for your question. I’m sorry to hear that your son is incarcerated. There are many methods available for you to help your son. You can purchase or download video teachings and then burn them on to DVDs or USB drives and send them to your son if he is able to watch them. If your son has access to the Internet then he can view the many teaching videos on His Eminence Tsem Rinpoche’s Youtube channel: https://www.youtube.com/user/tsemtulku.

    If he can is allowed to have books, you can send him books to read or donate to the prison library and inform your son which books you have donated so he knows that they are there to read. If you ask which tradition your son is following, I may be able to help guide you in this.

    There are also some organisations in the United States that may be able to help:

    http://www.prisonmindfulness.org

    http://www.buddhistpathways.org/

    http://www.liberationprisonproject.org/

    These organisations may be able to help in this situation. Please note that we have no affiliation or experiences with the above, but they are a good place to start. I hope this helps.

提问者 Demian

How can one visualize the deities? I have been trying to visualize the deities and Buddhas in reality as humans, but I can't make them come to life and only make as paintings and animations. Is there any way to fix this or is visualizing them as paintings or animations is okay?
Can an enlightened deity have more than one mantra? I found that Dukkar(aka. Sitatapatra) had the mantras "Om Mama Hung Ni Soha" and "Om Sita Ta Pa Trey Soha".
For goddess Saraswati, is it okay to visualize her in Buddhist form and say her traditional Hindu mantras and vice versa? I have been visualizing Saraswati as her Hindu form and been saying her Buddhist mantra "Om Sarasiddhi Hring Hring". Is this okay?
As for Palden Lhamo, is she also the mother goddess Kali? Since the White Tara and Saraswati are the same and Palden Lhamo and Saraswati are the same, does that mean that Tara, Saraswati, Vajrayogini, Guan Yin, Vajra Vetali, Kurukulle, and all the goddesses are the same being, Devi that Hindus talk about?
What is the Buddhist view of Hindu Mantras like the Gayatri Mantra or mantra of Kali? Can there ever be an empowerment that you can do by yourself?
The 6th Dalai Lama seemed to have been mischevious, does that mean that he was the wrong Dalai Lama along with all his current incarnations?
And finally, for the Buddha Maitreya, is it bad to worship Pudai with his mantra "Om Maitreya Mam Soha"?
Does it ever matter how we bow to the bodhisattvas, dharmapalas, and Buddhas? I've found many types of bows ranging from whole body bowing to lack of space bowing?

  1. 提问者 pastor

    Dear Demian,

    Thank you for your questions. As for the visualisations, they are supposed to be as life-like as possible, not as animations or static paintings. This means that you even visualise them moving as well. For example in the refuge visualisation according to the Lam Rim tradition, the Buddhas and deities in your visualisation should be moving. But I understand that this is hard to accomplish for most people at the beginning. This sort of visualisation actually takes time and effort to develop. Therefore when you are first familiarising yourself with the visualisation of any practice, you can start off with a static painting-like figure, but gradually develop them into full visualisations with movement. For those beginning to use visualisations, you should focus on one visualisation of a particular deity. For example if you engage in Lama Tsongkhapa’s Guru Yoga every day, you should concentrate on the visualisations for this practice. Once you have familiarity with one, it will be easier for your engage in other visualisations because you are used to the concentration that is needed for visualising. You just need to keep practicing and you will be able to visualise better over time.

    Yes, an enlightened being can have more than one mantra. For example Vajrasattva has a long mantra which is 100 syllables long and a short mantra. In certain practices, such as Highest Yoga Tantra, a deity can have many mantras. For example in the practice of Yamantaka there are four mantras which are all the mantras of Yamantaka. On the other hand, there may be differences in mantras according to which tradition and lineage you are practicing.

    When we visualise a deity we should visualise according the practice we are following. For example, if we are engaging in Saraswati practice according to the Buddhist tradition then our visualisation should follow the Buddhist tradition. The reason is that the mantra and the form of Saraswati are both the exact same facet of enlightened energy. Without the combination of both, you cannot gain true benefit from the practice to its fullest extent, which you should be aiming for. For example the physical form of Saraswati is itself a roadmap to enlightenment as well as the example of what you can achieve – an enlightened body. Therefore if you practice the Hindu mantra, then you should be visualising the Hindu form of Saraswati. If you practicing the Buddhist mantra of Saraswati, you should visualise according to the Buddhist tradition.

    In regards to all female Buddhas being the Devi that is described in Hinduism, unfortunately they are not. Within Buddhism, when you achieve enlightenment, your mind becomes one with all the other Buddhas. This is called the Dharmakaya or Truth Body, and is a word to describe the ultimate meaning of enlightenment. This state is genderless and has no labels. Out of compassion certain Buddhas take form in order to benefit sentient beings. For example, Saraswati. Saraswati then emanated herself in a wrathful form – Palden Lhamo. That is why they say Saraswati and Palden Lhamo are the same. As for Guan Yin, she is actually Chenresig but in the form of a female. In India Chenresig appeared in the form of a man, while in China Chenresig appeared in the form of a woman. This is because in China the principle of compassion was attributed more to women than men. This is in contrast to the Hindu principle of Devi. While all goddesses are said to be emanations of the Devi, Devi herself is intrinsically female and has characteristics, as opposed to the Dharmakaya, which has no labels as all.

    In regards to the Gayatri or Kali mantras, from a Buddhist perspective they are the mantras of goddesses. While they can grant wishes and attainments, ultimately they cannot lead you to enlightenment, as only the mantras and practice of enlightened beings can do so.

    In regards to performing empowerments yourself, I remember writing something about this to you previously. There is such a thing as self-empowerment, but this empowerment does not give you permission to engage in new practice. Rather, when you hear the term self-empowerment, this refers to granting the empowerment on yourself after you have met certain requirements: receiving the original empowerment from a qualified Guru, keeping the tantric vows and commitments, engaging in a retreat with concluding fire puja if necessary, and then obtaining your Guru’s permission to engage in the self-empowerment. Actually these are the requirements for passing on the practice to others as well. This is the only sort of empowerment that you can do yourself. But to do this, you must already have received the empowerment yourself from a Guru and then kept the necessary requirements.

    You can worship Budai with the Maitreya mantra. There is nothing wrong with this because he is considered an emanation of Budai.

    As for prostration, yes there is a certain method to use when bowing to the Buddha. Within the Tibetan Buddhist tradition this is emphasised a lot. In fact when done correctly prostration can be a method to purify negative karma. You can watch two short video clips here, in which His Eminence Tsem Rinpoche teaches how to prostrate properly:

    https://www.youtube.com/watch?v=fbMFtzTGgkE

    https://www.youtube.com/watch?v=1Qon9lYJ_7M

    I hope this helps. Thank you.

提问者 Harold Musetescu

Has there ever being a Dharmapala other than "Dorje Shugden" who has been BANNED i.e. by the Sakya, Nyingma or Kagyu sects?

  1. 提问者 pastor

    Dear Harold Musetescu,

    Thank you for your question. As far as I am aware, there has not been another example of a Dharmapala being banned amongst other Tibetan traditions. That being said there are examples of Dharmapalas who were not accepted at first, but over time have become mainstream practices.

    For example when Achi Chokyi Drolma first arose as a Dharma protector within the Drikung Kagyu she was not accepted by many practitioners. However over time her practice became mainstream within the lineage and from there has even spread to the other lineages as well. You can read more about Achi Chokyi Drolma here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/achi-chokyi-drolma-chief-protectress-of-the-drikung-kagyu.html.

    Although not a Dharma protector, Yamantaka’s practice was opposed to by many in Tibet during the time it was introduced there. Now it has become a mainstream practice and is one of the three great tantras within the Gelug tradition, showcasing its centrality to practice within the tradition. You can read more about this here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ra-lotsawa-the-yamantaka-hero.html.

    Therefore there has not been another example of a Dharma protector who has been so persecuted against, as Dorje Shugden is. I hope this helps.

    Thank you.

提问者 TIrom

Hello, with the sadhana Om mani padme hum you recently advice to me to visualise Shenrezig, is there an other visualisation that I can do with that mantra?

Thanks

  1. 提问者 pastor

    Dear TIrom,

    Thank you for your question. The ‘Om Mani Padme Hum’ mantra, which is also known as the ‘mani mantra’ is the mantra of Chenresig. Mantras are actually the energies of the Buddhas in the form of sound. Therefore mantras are associated with certain deities, whose enlightened energies they embody. The mani mantra is that of Chenresig.

    The visualisations associated with the mantra are those of Chenresig. The visualisation I mentioned before are good to engage in without having received any form of initiation into Chenresig. Once a person has received the initiation, they can practice more advanced forms of Chenresig visualisation. I hope this helps.

    Thank you.

提问者 Maryin Hopkirk

Dear Pastors

I m curious to see some images of immolation of monks on websites:

1 is this act something which is acceptable in Buddhism
2 can they eject their consciousness from their body before the fire engulfed their bodies
3 is this a acceptable act of sacrifice for a greater good?

Thank you for your time

  1. 提问者 pastor

    Dear Maryin Hopkirk,

    Thank you for your question. Self-immolation is an extreme measure taken by people who feel so strongly about a certain issue that they are willing to end their life in a violent manner to make their point heard.

    From a Buddhist perspective, we have to examine not only the act but also the motivation behind the act. For example, within Buddhism the taking of a life, including your own life, has serious karmic consequences and as such is considered a non-virtue. However even such a non-virtuous act, if motivated by compassion and noble state of mind, can lead to a very powerful accumulation of merit.

    In the Lam Rim texts there is a story that is often mentioned. This story is of a previous life of Buddha Shakyamuni. In that life he was called Mahasattva and worked as a ship’s captain. During one expedition, he ferried 500 traders across the sea. These traders were on their way to acquire very precious gemstones. On board was also another man named Kalashakti who was planning to kill the traders on the return journey and take the gemstones for himself. Generating great compassion, Mahasattva killed Kalashakti. As a result he saved the 500 traders from being killed but actually also saved Kalashakti from committing a non-virtuous action, for which he would bear the karmic consequences in the future. He had saved from Kalashakti from having to take rebirth in the three lower realms.

    The act of taking a life, whether another’s or one’s own cannot be a meritorious action. However Mahasattva, did actually generate a tremendous amount of merit as well. This was due to his motivation of great compassion for both those that were to be harmed (the traders) and the one who was to harm them (Kalashakti). Therefore what is most important is one’s motivation.

    Applying this to the case of self-immolation, it is not simply about the act being ‘acceptable’ or not, but rather if the act is beneficial or not. Obviously the act itself generates negative karma, but depending on the motivation it could also generate merit as well. Actions within Buddhism are not only judged on the act alone but also the motivation. So there are many factors to consider when judging an action.

    There are indeed practices in which a practitioner can eject their consciousness out of their body to a pure land or another body. These are called Powa practices, in which a practitioner trains themselves to be able to do so, either at the time of death or when then need to. In the case of self-immolations, it is very possible that the monks would be able to eject their consciousness if they had received the proper empowerments, teachings and engaged in the practices necessary to be able to do so.

    According to Buddhism, self-sacrifice for the greater good is ‘acceptable’. However one needs to understand what this greater good is. If this greater good is to save others from being harmed or harming others, as in the story of Mahasattva mentioned earlier, then it is good. If however it is for other reasons that do not ultimately benefit anyone, then it would obviously not be ‘acceptable’. The action is still the taking of a life but can further reaching consequences than just one life. As in the case of Mahasattva, who saved Kalashakti from falling to a lower rebirth. I hope this helps.

    Thank you.

提问者 Demian

I am having a hard time in school. In school, I have a certain Catholic friend named Isaac who keeps on mentioning and teaching me dirty obscenities. It has given me a hard time and also, he is a hacker that's part of Anonymous(he showed me proof). He's suffered past traumas of his family members and friends dying and changed his personality to disguise his old one in order to be with the crowd. However, he is annoying with his dirty facts and I have had times of placing black magic curses and bindings on him(I repented to Lord Avalokitesvara, Vajrasattva, and Sitatapatra for this). They only made things worse and I don't know how to stop his dirty facts. How do I stop this? In fact, because of his dirty facts, I keep on having obstacles of dirty obscenities during meditation and prayer. What can I do?
Also, I found that there are some lamas that use Vajrakilaya to perform black magic curses and death spells as I have found. Who exactly is Vajrakilaya and why would a dharmapala like him be used for black magic? Guru Rinpoche used him as a yidam, and yet Vajrakilaya causes death.
Who is the oracle Gyalchen Karma Trinley and who is that spirit/demon/protector?
Is there such thing as making your own mantra or making the mantra of an enlightened being or bodhisattva like Begtse, Jogyo, and other beings? If so, then how does one create one? I found out the mantra of Dakini Yeshe Tsogyal which went as "Om Ah Hung Benza Guru Jnana Sagara Bam Hari Ni Sa Siddhi Hung". I also found Milarepa's mantra as well. But is it possible to make mantras for teachers like Dakini Sukhasiddhi, Dakini Niguma, Lama Naropa, Lama Marpa, and others?
Does it matter how we visualize deities? According to a website, some monk said that children nowadays can visualize goddesses like Saraswati and Tara into anime form. But is this true that we can visualize deities into whatever we want or they must be in the way they traditionally were?
As for Chod practice and prayers, is there an initiation for Chod and how can I find Chod prayers? I'm having a hard time finding the prayers.
And finally, how do I pronounce the English dialects for Tibetan language? I have found letters like o with 2 periods above them, u with 2 periods above it, e with an apostrophe over it, and many others.

  1. 提问者 pastor

    Dear Demian,

    Thank you for your questions. As I mentioned in an earlier reply, there is nothing you can do that will act as a quick-fix to curb your friend’s desires. This is because this type of behaviour is habituated, which can be difficult to break. For your part you can only pray to the enlightened beings to let him realise that his behaviour is destructive and also slowly educate him about this. Any lasting change can only come about when he himself wants to change, no matter how much we force the issue, even using black magic to do so as you have done in the past. As this is an internal behaviour, he needs to want to change for any methods to work. Once he wants to overcome these desires then there are methods that he can use to do so, for example meditation which includes visualisation. Perhaps you can read this article by Pastor David Lai on his own blog, which talks about this: http://www.davidlai.me/2016/07/28/curbing-sexual-desire/

    Vajrakilaya is not practiced within Kechara. As far as I am aware it is not a practice common within the Gelugpa tradition, but it is within other traditions such as Nyingma and Kagyu. Therefore I cannot tell you more about the practice of why some people claim that Vajrakilaya was used to perform black magic curses. However, this may be due to his wrathful appearance and the wrathful imagery found in his practice. May Buddhist deities can appear in very wrathful forms, and their practice includes violent imagery that includes the binding of slaying of enemies. This does not actually mean that through their practice outer enemies can be destroyed. The enemies the practices deal with are actually internal enemies. This actually refers to our negative emotions, negative karma and imprints. It is through the practice of these deities that we can subdue our internal enemies. A comparison can be made with the imagery and practice of Dorje Shugden. Dorje Shugden’s prayers often include the slaying of an enemy, but this enemy is actually our negative karma, negative imprints and everything that keeps us bound to suffer within samsara.

    Within the Gelugpa tradition, the oracle of Gyalchen Karma Trinley is from Sera monastery and the tradition of consulting the oracle is largely only done so at Sera monastery. As far as I am aware the oracle takes trance of the deity Gyalchen Karma Trinley, who is a worldly protector (therefore not enlightened), who is part of the extended retinue of Hayagriva.

    Mantras are the enlightened energies of the Buddhas in the form of sound, therefore mantras are not simply made. They are given by the enlightened beings themselves when they teach the practice of that particular deity. Some mantras can be traced back to Buddha Shakyamuni, and they can also be found in sutras and tantras that have an authentic lineage stemming back to the enlightened beings. For the masters and enlightened beings you have mentioned, that are from the Kagyu tradition, their mantras already exist. If you would like to know these mantras then you should enquire with a qualified master from that tradition.

    As for the visualisation of the deities it is important that they are visualised according to the method and form as described in the texts. This is because the form of an enlightened being is very important. Visualising the form correctly allows us to generate merit. Visualising with the correct iconography also shows us the path to enlightenment, as every part of an enlightened beings’ form represents the path towards enlightenment or an aspect of enlightenment that can be achieved through that particular deity’s practice. For children, however, some people may advise them to visualise a simpler form of the deity so that they can create affinity with that particular deity. In this case, when they are old enough to visualise correctly then they should be taught how to do so. In my own personal experience, I know some parents who teach their children how to visualise correctly, a little at a time, so that they can build up a complete visualisation according to the traditional manner. This is because children have a very good imagination and are able to learn quickly.

    Chod practice within the Gelugpa tradition belongs to the Highest Yoga Tantra set of practices. Therefore one does not engage in the practice without an appropriate empowerment. As such it is not advisable to read the prayers unless under the guidance of a qualified Guru once you have received the empowerment. As for the pronunciation of Tibetan in English phonetics, there are various systems. The most common of these is the Wylie system. As far as I am aware this system does not use accents above either vowels or consonants. For those systems that use accents, it usually follows the standards of European languages. You can research more how to pronounce the letters according to the European uses of the accents. I hope this helps.

    Thank you.

提问者 Simona

Dear pastor,

I am practicing and now i would like to tattoo the 8 auspicious symbols. I would like to have them with me. Is this alright or should i not do this? Thank you

  1. 提问者 pastor

    Dear Simona,

    Thank you for your question. Generally speaking most practitioners would not get tattoos of the enlightened beings and mantras. In the refuge commitments it states that one is to view all images of the enlightened beings as the enlightened beings themselves. Therefore practitioners do not generally get these sorts of tattoos. That being said there is nothing wrong with religious tattoos.

    However the 8 auspicious symbols are not images of the enlightened beings but offerings made to them and representations of the qualities of the Three Jewels. For example:

    1. The right turning conch: symbolises the melodious sound of the Dharma, which dispels the darkness of ignorance.

    2. The parasol: symbolises both the protection from illness, harmful forces and obstacles granted by the Three Jewels and also represents their enlightened nature.

    3. The victory banner: symbolises the victory of Buddha’s teachings over suffering, death and everything that harms.

    4. Two golden fishes: symbolising fearlessness and happiness that comes from practicing the Dharma. They also represent the two most important rivers in ancient India – the Ganga and Yamuna.

    5. The Dharma wheel: symbolises the teaching of the Dharma and the realisations gained from practicing the path.

    6. The endless knot: symbolises the inter-relatedness of all phenomena. It also symbolises the union of compassion and wisdom necessary to achieve enlightenment.

    7. The lotus flower: symbolises freedom from obscurations and defilements of the body, speech and mind. It represents complete purity and the enlightened state of being.

    8. Treasure vase: symbolises the treasure obtained from practicing the Dharma, from long life, wealth and success to the ultimate liberation from suffering.

    Though not technically images of the Buddhas, as they represent some of the enlightened qualities or the benefits of Dharma practice, you should still be somewhat respectful. If you decide to get the tattoos, may I suggest that you ensure it is placed, at the very least, above the waist. The higher the possible, the better, as this is more respectful. For example a good place would be the upper arm. I hope this helps.

    Thank you.

提问者 Cliff

Not really a question; just noticed that you had web information on Jesus and Buddhism, but you had no other contact way.
Wondered if you were interested in this link, or even if you could show this link on any of your web pages?
I think that much of the Old Testament is Buddhism. You could ask me a question on that.
https://www.amazon.com/Kundalini-Mistake-Unravelling-mysterious-teaching-ebook/dp/B01J66PL9S/ref=sr_1_1?ie=UTF8

  1. 提问者 pastor

    Dear Cliff,

    Thank you for the interesting link. Perhaps you could post a comment on a relevant page of this blog. You could tell us more about this from your point of view and others could also join in the conversation by posting replies. This section isn’t really conducive to discussion as it is just a question and answer section. I hope this helps.

提问者 samdup doma

is it safe to conceive this year i am rabbit by tibetan horoscope

  1. 提问者 pastor

    Dear Samdup Doma,

    Thank you for your question. Unfortunately none of the Kechara Pastors are trained in the complicated calculations that are need for this. May I suggest that you contact a qualified Tibetan astrologer for an answer to your question.

    Thank you.

提问者 Demian

Recently, I was reading on Trijang Lobsang Yeshe Tenzin Gyatso, the 14th Dalai's root guru and got confused. In the website, it said that he thought of Dorje Shugden as a mundane protector and as a gyalpo spirit that harms beings and kills them. He also said that Dorje Shugden would kill and harm those who mix Lama Tsongkhapa's traditions with the other schools as he said:

"[This protector of the doctrine] is extremely important for holding Dzong-ka-ba's tradition without mixing and corrupting [it] with confusions due to the great violence and the speed of the force of his actions, which fall like lightning to punish violently all those beings who have wronged the Yellow Hat Tradition, whether they are high or low.[This protector is also particularly significant with respect to the fact that] many from our own side, monks or lay people, high or low, are not content with Dzong-ka-ba's tradition, which is like pure gold, [and] have mixed and corrupted [this tradition with ] the mistaken views and practices from other schools, which are tenet systems that are reputed to be incredibly profound and amazingly fast but are [in reality] mistakes among mistakes, faulty, dangerous and misleading paths. In regard to this situation, this protector of the doctrine, this witness, manifests his own form or a variety of unbearable manifestations of terrifying and frightening wrathful and fierce appearances. Due to that, a variety of events, some of them having happened or happening, some of which have been heard or seen, seem to have taken place: some people become unhinged and mad, some have a heart attack and suddenly die, some [see] through a variety of inauspicious signs [their] wealth, accumulated possessions and descendants disappear without leaving any trace, like a pond whose feeding river has ceased, whereas some [find it] difficult to achieve anything in successive lifetimes."

This was on Wikipedia, but yet he was a Dorje Shugden practitioner. But why would he say such vile things about Dorje Shugden when he worshiped him? Not only that, but why did he call Dorje Drakden an enlightened emanation? He called Nechung, "is of a nature of the Buddhas of the Five Families". I'm getting confused on the teachings now.

  1. 提问者 pastor

    Dear Demian,

    You are right that Kyabje Trijang Rinpoche was a Dorje Shugden practitioner. In fact he was the lineage holder of Dorje Shugden practice that stems from Kyabje Pabongka Rinpoche. In fact Kyabje Trijang Rinpoche composed a very large text called ‘Music Delighting the Ocean of Protectors’. This text details the history, benefits and practices associated with the Dharma protector Dorje Shugden. There is an English version of the text available online, which the Wikipedia article you are referring to actually references. The English translation however is not complete, it is just once chapter of the entire text.

    The article you mention is somewhat biased against Dorje Shugden practitioners, therefore it does not convey that much information. There are actually three categories of Dharma protectors: (i) Enlightened protectors, (ii) Enlightened protectors appearing in worldly form and (iii) Worldly or mundane protectors. Enlightened protectors are those protectors whose form is outside of samsara, such as Kalarupa. Enlightened protectors appearing in worldly form, such as Dorje Shugden, are enlightened beings who have taken on a form within samsara to be closer to us. Worldly protectors are those beings within samsara who have been oath-bound to assist practitioners.

    Therefore although the article states that Dorje Shugden is mundane, they have not given all the information. Manjushri has emanated within samsara and manifested to benefit beings. Some people find this hard to comprehend, yet they also believe in Lamas who are emanations of the enlightened beings. This is exactly the same. For example His Holiness Dalai Lama is considered the emanation of Chenresig, and the His Holiness the Panchen Lama is the emanation of Amitabha. Therefore Dorje Shugden is enlightened, but appears in a worldly form in order to be closer to sentient beings.

    Next we see the author’s bias against the practice of Dorje Shugden. Since Kyabje Trijang Rinpoche thought of Dorje Shugden as an emanation of Manjushri, he would not have said such vile things about Dorje Shugden. In fact Kyabje Trijang Rinpoche’s action of composing such a large text on the practice of Dorje Shugden goes to show that in fact he thought very highly of Dorje Shugden. This does not come across in the article you have mentioned.

    In regards to the Dharma protector Nechung, or more correctly Pehar Gyalpo, he can be viewed in two different ways. Even though he is generally considered a worldly being, who was oath-bound by Guru Rinpoche, he is actually a high level Bodhisattva because he has been serving the Dharma and keeping his Samaya strongly with Guru Rinpoche. Kyabje Trijang Rinpoche however views Nechung as an enlightened being, or in some interpretations will be considered to be the same as the Buddhas of the Five Families once he achieves enlightenment. Regarding this, when Pehar attains enlightenment, there is a prophecy that says he will be replaced in his position as chief protector of Tibet by Dorje Shugden himself. I hope this helps.

    Thank you.

提问者 Demian

Thank you for the answers.
What would happen if someone chanted a mantra that needed empowerment or initiation, but chanted without a guru's permission? I chanted the Vajrasattva and Yamantaka mantra without initiation when I first started Buddhism without knowing anything about initiation.
What happens if you mispronounced a mantra or sutra?
Is it possible to receive initiation or empowerment in dreams? I had a strange dream of a mustached man who claimed to be a guy named Lotus Born who showed me a strange vision of a flood.
Did Shakyamuni Buddha ever teach about Tantra or wrathful practices of dharmapalas? Did he even teach about using vajras and bells? I don't know any of his teachings on those.
Do enlightened beings like Yama and Begtse have mantras? I know deities that are enlightened like Palden Lhamo, Mahakala, Kalarupa, Dorje Shugden, Setrap, Amitabha, Vairocana, and others have mantras, but do all of them have mantras?
As for yidams, how does one obtain one?

  1. 提问者 pastor

    Dear Demian,

    Thank you for your questions, you seem to be learning a lot. There are some mantras that require initiation to recite, while there are others that do not necessarily need initiation. For example there is an initiation for Vajrasattva practice, but one can recite the mantra without having received the initiation. However, there are others that require initiation such as Yamantaka, as it belongs to the Highest Yoga class of Tantra. While there is nothing bad that will happen, I suggest that you stop reciting the Yamantaka mantra and continue reciting the Vajrasattva mantra. In fact it is very beneficial to recite the Vajrasattva mantra coupled with the four opponent powers 21 times at the end of the day. This will stop the negative karma you have accumulated over the course of the day from multiplying. When you mispronounce a mantra and sutra without having been taught the correct pronunciation, there is no negative effects. However, if possible you should learn the correct pronunciation from your Guru.

    There are many methods of initiation, however I have never come across an account of an initiation being given in a dream. Apart from the normal method of initiation, the other forms require very special teachers and already advanced students. For most people these days, we would need to receive the initiation physically in person from a qualified Guru.

    Buddha Shakyamuni did indeed teach the tantras. In fact the tantric practices existing today trace back to Buddha Shakyamuni and other enlightened beings. Buddha Shakyamuni arose in the form of Buddha Vajradhara to teach the tantras. In another example Buddha Shakyamuni arose in the form of Heruka to teach the Chakrasamvara tantras. As part of teaching these tantras, he did teach about Dharma protectors as they are included in tantric practice, as is the use of the Vajra and bell.

    The Dharma protectors you have mentioned do indeed have mantras. In fact all Buddhas and enlightened Dharma protectors will have their own mantra. Mantras are actually the energies of the enlightened beings in the form of sound, therefore as the Buddhas emanate in various forms that we can see, they also emanate in the form of mantras as well.

    As for obtaining the mantra of your Yidam, you should first find a qualified Guru. Keeping your Guru devotion strong, you should request your Guru to tell you your Yidam and if possible give you an oral transmission of the mantra. As you progress on your spiritual path, you may then request initiation for this particular deity’s practice. I hope this helps.

    Thank you.

提问者 Demian

Are Yamantaka, Palden Lhamo, Rahula, Dorje Shugden, Yama, Begtse, Hayagriva, and other dharmapalas used for black magic? I've heard of stories of Vajrapani destroying enemies of Buddhism and Yamantaka destroying lamas that oppose him, but does that mean that they are used for black magic?
As for exorcisms, is there such thing as self-exorcisms and simple exorcisms? I have been worried about becoming possessed by unenlightened deities and demons.
And finally, is there are there Buddhist mantras for Yama, Begtse, Rahula, and other Bon deities? I have been wanting to know the Buddhist mantras for Yama, Begtse, and Rahula as I have had some kind of connections with Yamantaka and Begtse.
Also, what does having goosebumps during meditation and praying mean? I often have this feeling of goosebumps and rising energy in me that makes me unsure as if I am being haunted or I have reached the awakening.

  1. 提问者 pastor

    Dear Demian,

    Thank you for your question. In regards to Yamantaka, he is not considered a Dharma protector within the Gelug tradition but a Yidam or meditational deity. This means that through Yamantaka’s practice we can actually achieve enlightenment. This is different to a Dharma protector, whose role is to aid us in practicing the Dharma. Similarly, depending on the form of Hayagriva he is either a Yidam or Dharma Protector. The others you have mentioned are all Dharma protectors.

    Dharma protectors cannot be used or called upon for the purposes of black magic, this would go against their very nature if they are enlightened beings or against their vows if oath-bound worldly beings. Yes, it is written that Vajrapani destroyed enemies and Yamantaka also destroyed the lamas opposing his practice. However one must realise that the reasons for doing so were based on pure compassion for all sentient beings and not for reasons of self-gain, which is what black magic is used for.

    I am not sure exactly which story you are referring to in the case of Vajrapani. However in the case of Yamantaka, these lamas were actually killed for the greater good, which was the spread of Yamantaka’s practice, through which many people gained enlightenment and will gain enlightenment in the future. In fact it is said that the lamas that were killed, actually manifested this situation so that Yamantaka’s practice would be accepted in Tibet. They were part of a plan involving enlightened beings, so that the practice could benefit others.

    In regards to self-exorcisms, I do not know of any such procedure although they may appear in Highest Yoga Tantra. However, when engaging in Tantric practice since you become the deity, you can protect yourself from any negative entities that may seek possession of a person. However, for those who do not have Tantric initiation, the best way to avoid possession would be the practice of a Dharma protector. For example the practice of Trakze, the wrathful form of Dorje Shugden, is known to bestow very powerful protection against spirits, black magic and possession. You can find out more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

    The mantras you have asked for are not usually practiced without a Guru’s permission. In regards to Rahula, you can read more about him here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html. I am not sure if Bon deities have mantras as Bon is a different tradition than Buddhism and its various practices.

    Goosebumps when meditating doesn’t necessarily mean that you are being haunted, a lot of people have different physical sensations when they meditate. On the other hand it doesn’t mean that you have reached a stage of awakening, it is just something that can happen. You can read about the various stages of spiritual awakening, such as the levels of a Bodhisattva, in the Ten Stages and Paths of a Bodhisattva. If you are still worried about this, you can engage in the practice of Trakze, following the link above. I hope that 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。


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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

即时相簿

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图文吧

Thank you for your Order!52393739852742
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Pastor  did dharma sharing on KFR retreat puja, purification after retreat and karma. Kechara Penang weekly puja. Pic taken by Siew Hong.
1 月前
Pastor  did dharma sharing on KFR retreat puja, purification after retreat and karma. Kechara Penang weekly puja. Pic taken by Siew Hong.
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。。。