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提问者 Lobsang

I have just received the Chakrasmavara empowerment as such this includes a lot of purification practices… My question is that when doing the purification practices i noticed a lot of negative thing happening. these things include being burned by boiling water( my leg is burned), parents un happy with me and generally lots of obstacles. I realize that when doing purification such as vajrasttva obstacles appear but i have never experienced bodily harm due to it …. is something wrong

  1. 提问者 pastor

    Dear Lobsang,

    I am very happy to read that you have received the Chakrasamvara empowerment. You should keep your samaya with your Guru pure and intact, as well as keeping the vows and commitments you have taken during the empowerment. If you do this then you will see a definite transformation of your mind and circumstances for the better.

    There is nothing ‘wrong’ with the practice itself if you have received it from a qualified Guru and are keeping the vows and commitments intact. What can cause these obstacles to arise is the actual purification of the negative karma itself. When engaging in purification practices, our negative karma can ripen but under controlled circumstances rather than due to external causes and conditions, over which we have no control. In the case of the purification, this karma needs to be purified, so it can manifest in its most mild form. Hence when we engage in purification practices these things can happen.

    However, some people may find this a bad situation. This is not correct, because as due to the nature of samsara we are effected by karma in some form or another. What matters here is that this karma is purified so that we can progress on our spiritual journey.

    When you facing these difficulties the key here is to continue in the purification practices strongly, this way the karma that causes these situations to occur is purified quicker and you are not affected by them. This way we this negative karma can never affect us again in the future. You should engage strongly in the main sadhana of Chakrasamvara strongly as well.

    Coupled with this you can engage in the practice of a Dharma protector such as Dorje Shugden. As you have received the Chakrasamvara, you should ask your Guru about the particular Dharma protectors associated with this practice. Each major tantric practice has certain Dharma protectors associated with it that aid practitioners to clear obstacles and create conducive conditions for the particular deity practice. You can actually engage in any Dharma protector practice, but it would be best for you to consult you Guru as he/she may assign you a specific Dharma protector to practice. I hope this helps.

    Thank you.

提问者 Andrew

Greetings and Tashi Delek!

Making offerings to Tsongkhapa in various ways plant the seeds for certain results. Is there a teaching suitable for a faithful novice student about the best offerings to give? An offering of flowers to His eyes produce a certain result, for example.

  1. 提问者 pastor

    Dear Andrew,

    Thank you for the question, it seems that you have a lot of faith in Lama Tsongkhapa which is very good. If you engage in the practice every day it will have great benefit in your life leading to real transformation.

    In regards to offerings there is no ‘best’ set of offerings to make to Lama Tsongkhapa or any Buddha for that matter. Any offering made from sincerely from the heart will generate merit for you on your spiritual path.

    To start with it is best to make a set of eight sensory offerings, which is the most common set of offerings and is actually very beneficial on our spiritual path. In fact, most offerings made for various prayers, rituals and offerings comprise of elements from the sensory offerings.

    The offerings are usually set up as eight offering bowls that contain various offering items:

    1. Water for drinking: there are eight qualities to water – it is cooling, sweet, light, soft, pure/clear, free from impurities, easy on the stomach, and is soothing to the throat. The benefits that one generates is pure ethics, you will always have good quality food and drink to live, one’s mind will become very fluid, flexible, clear and alert, one’s obscurations will be purified, one will develop good and pleasant speech, and one will be free of illness. This first offering is very auspicious.

    2. Water for washing: This is offered to the Buddhas to symbolically wash their feet, as was custom in ancient India when welcoming guests. This symbolises that we are inviting the energies of the Buddhas into our lives and as the feet are the lowest part of the body, we are humbling ourselves before them. It is through this offering that we purify our negative karma, represented by washing the feet of the Buddhas.

    3. Flowers: this symbolises the beauty of samsara which is impermanent in nature. Offering flowers creates the merits to realise emptiness and the inherent non-existent nature of samsara, while also creating the conditions to be reborn in places and situations that are conducive to continuing our Dharma practice in future lives if we do not achieve enlightenment in this life. It also represents the development of generosity. When someone gives us flowers, since they are nice, we want to keep them for ourselves, therefore they signify miserliness. By offering them up to the Buddhas, we create the causes to develop generosity instead.

    4. Incense: the scent from the incense represents the holding of one’s vows, promises and the development of integrity in one’s life. This is important as holding vows and promises are a very effective method in purifying negative karma and the generation of merit that is necessary on our spiritual path. In essence it creates the causes to have good ethics and moral discipline.

    5. Light: just like a candle or lamp dispels darkness, this offering creates the conditions to develop wisdom which dispels the darkness of ignorance. When we have wisdom, we are able to be more patient, which is necessary on the spiritual path and a transformation of the mind.

    6. Perfume: which was anointed on the clothes in ancient India represents joyous effort and perseverance. These are qualities one needs in life to achieve anything in both secular life but most importantly also in spiritual life.

    7. Food: the offering of food represents sustenance and this creates the causes to be reborn in places where is it easy to acquire what we need to have a good livelihood, as well as creating the cause to gain the results of spiritual practice, which are realisations and ultimately enlightenment.

    8: Sound: this is represented by a musical instrument, most often a conch shell. It creates the causes to attain wisdom that understands existence and leads to enlightenment. Take a guitar for example, we hear the sound when someone plays the instrument, but if we examine it the sound does not come from one place, the guitar, the strings, the fingers that pluck the strings, the person that plays the guitar, the person that made the guitar, etc. If we mediate on this we can realise that nothing exists inherently and relies on causes and conditions, which can lead us to the understanding of the concept of emptiness. This is represented by sound, which comes into existence based on causes and conditions, and then ends and disappears, as with all phenomena.

    This set of offerings, although very common is very profound and has a great many benefits. I have only listed some of them here. I hope this helps.

    Thank you.

提问者 Jinnah

Does masterbation cause us to loss the pratimoksha vow of no sexual misconduct

  1. 提问者 pastor

    Dear Jinnah,

    Thank you for your question. In regards to the Pratimoksha vows, if you are referring to the monastic ordination vows, then yes masturbation does break the vows. Monks and nuns are expected to follow the vows of celibacy, even with oneself.

    If by Pratimoksha vows, you are referring to the Refuge or the Layman vows, please see the answer to Jinpa below. I hope this helps.

    Thank you.

提问者 Jinpa

Is masterbation considered sexual misconduct

  1. 提问者 pastor

    Dear Jinpa,

    Thank you for your question. For those with monastic ordination vows, then yes masturbation is considered sexual misconduct and actually breaks one’s ordination vows.

    In regards to a lay person, who has taken the refuge and perhaps even the layman vows, this would depend on the advice of your teacher. In some traditions it is considered to be sexual misconduct and in others it is not. The Buddha never actually prohibited masturbation for a lay person.

    That being said there are some very important points to remember when discussing sexual misconduct. The main point of sexual misconduct is that the action does not cause harm, either to others or oneself. So if the particular instance does cause harm then it is considered sexual misconduct.

    There is nothing inherently wrong with the action itself if it does not cause harm, however it obviously does encourage more sexual desire. Desire in any form is to be eliminated on the path towards enlightenment as it serves as a cause to remain bound in samsara. As such it can be argued that it does ‘harm’ you because it keeps you in samsara and therefore can be classed as sexual misconduct.

    Whatever the case may be what is most important here is that if anyone is engaging in the act then they should work with their own mind to lessen their sexual desire. It is not necessary for a person to engage in masturbation, therefore we can train ourselves not to engage in the act. I hope this helps.

    Thank you.

提问者 confuses

Take depression as an example. There are many types of medication to treat depression. However, let's say the patient suffers from high blood pressure and depression. Because of their HBP, they cannot take certain medications for depression so the doctor has to assess the patient's condition, and prescribe the right medication which does not interfere with their blood pressure.
So think that the Dharma and the Buddhas are like the medicines that come in many different types, the teacher is the doctor and the student is the patient.
The Buddhas are so varied because the practitioners who rely upon them are so varied. Every student has their own delusions to deal with and their own karmic dispositions, which the teacher (as the doctor) assesses and then prescribes the Buddha and practice which is most effective for removing their delusions and furthering their practice.
If someone is always sick, then they should practise Medicine Buddha. If their minds always go up and down, and they suffer from illnesses like depression, Lama Tsongkhapa is excellent. If someone is very slow and dull, they should practise Manjushri for quickness and sharpness of the mind. If someone is very angersome, they should focus on Chenrezig / Avalokiteshvara. If someone suffers from tremendous ignorance, they should rely on Yamantaka. If someone has great desire, then Vajrayogini is their girl.
So there is a pantheon of Buddhist deities because every single sentient being is different. What suits you, won't necessarily suit me.
How does the lama assess a person's karmic affinity with the Buddhas? According to Rinpoche, it's nothing mystical. The lama assesses the student themselves, and the behaviours they manifest. Because our delusions have been developed and reinforced over countless lifetimes, they are very strong in us and it takes very little for such delusions to manifest in our actions and speech.
Can you practise Vajrayogini to develop Manjushri's wisdom? Chenrezig to gain Dzambala's wealth? Yamantaka to gain healing in the way of Medicine Buddha? Of course you can because the enlightened mind is all the same; all of the Buddhas are compassionate and practising any of them will lead to the same eventual goal. BUT the actual practices help us to focus on different aspects, and are therefore that much faster in developing that one quality within us. So to practise Vajrayogini to develop Manjushri's wisdom IS possible, but it'll be slower because that's not what her practice, visualisations and prayers are focused on.
So why do we focus on one Buddha then? Because that is the delusion that's strongest within us, that presents the greatest obstacle to our Enlightenment.

Now i would like to ask if our yidam is white tara, and our strongest problem is financial difficulties should we throw away white tara and focus on dzambhala? as most of our problems and strongest delusion were not permenant and always changing, so thus this mean we also need to always change our yidam from time to time? or do both which means yidam and a side practice? if so then it will be troublesome because at the same time it is hard to identify our strongest problem, as if like sometimes all problems that we experiencing literally have the similar level, all like same strong and all were like interconected…. so if like that we literally need to do all deities that were available, and this may confuses us at the time of death, as we do not know which yidam to depend on. For example lets say i see that i have 84000 afflictive emotions and all were similar strong, and i put the effort to rely on 84000 thousand varied buddhas to antidote my mind, now at the time of death which buddha shall i recite? should consistently switch my visualization of the buddhas too? as you said So to practise Vajrayogini to develop Manjushri's wisdom IS possible, but it'll be slower because that's not what her practice, visualisations and prayers are focused on. So now how?

  1. 提问者 pastor

    Dear Confuses,

    You have asked a very good question. When the Guru assigns a particular yidam for a practitioner, as you have rightly mentioned he/she will have judged a person’s characteristics and temperament. This is not done on a surface level. A Guru is a person trained in the various scriptures and practices that deal with the mind, which is what Buddhism is all about, therefore the Guru can see a person’s afflictions on a deeper level. If the Guru is a high level being, or emanation of a Buddha, this is even more so since they would have clairvoyance to see which practice would benefit the person the most. There is other forms of deciding which Yidam to practice, such as through the various forms of divination.

    That being said people who are mostly angery and therefore assigned Chenresig as their personal Yidam, will obviously have other afflictions such as jealousy, desire, ignorance etc. However the main affliction is still anger. Therefore it makes sense that the path is practiced to cut this anger, and through this same process the other afflictions will also be overcome. For example, even though you are dealing with anger, you realise that this is due to attachment or aversion to something, then you begin to understand what causes this attachment/aversion and so on…ultimately this will lead to the understanding of emptiness. Therefore it is better to practice one Yidam strongly.

    For example, if we think of enlightenment as the destination and the various practices as the roads leading to that destination, it would make sense to find a road and then travel down that road without deviating to reach our destination. This is the same as practicing one Yidam strongly. On the other hand, if we were to continuously switch between roads, then it would take a longer time to reach the destination and we may even end up getting somewhat lost and confused along the way. This is the same as switching between various Yidam practices.

    The ultimate goal of all Yidam practices, or any practice within Buddhism for that matter, is the same – to reach enlightenment. Even though there are so many methods it is better to stick with one particular form since practicing many will lead to confusion. All the practices aim to ultimately deal with the highest realisations which are the understanding of emptiness and compassion which cause us to attain enlightenment. Therefore even if the path is different, the destination is the same. Think of two roads leading to the same place, one can go through the city while the other can go through the countryside. Different practices concentrate on different aspects of our delusions but end up with the attainment of enlightenment. There is a famous saying that in Tibet practitioners practice many deities but do not achieve even one, but in India practitioners practice only one and achieve all the deities. This basically means that if we do not concentrate on one particular practice it, we will not be able to accomplish the highest possible result which is enlightenment, or commonly known as ‘achieving’ the same qualities as the deity in question.

    I just wanted to clarify one point, the purpose of practicing a particular Yidam is to achieve the highest potential of enlightenment. The qualities that can be developed using these practices are supposed to be aids in this process. Some people think that you just practice Manjushri to gain wisdom in and of itself, but this wisdom gained is supposed to lead you to enlightenment. Take another example, Chenresig is good for those who are angry and can affectively deal with this problem, but the real practice leads to a selfless motivation to benefit all sentient beings, thereby generating compassion, which is then used to achieve enlightenment.

    However, in life there are time where we may need help for other reasons, this is when the role of Dharma protectors and Pujas comes into play. For example, we may be practicing Manjushri as our Yidam, but we may encounter spirit harm in which case we can engage in the practice of a Dharma protector such as Trakze (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html) to counter this so that we can continue in our practice of Manjushri without hindrance. In fact certain practices have Dharma protectors who specially aid to help remove outer obstacles and create conducive conditions for the actual practice of the Yidam, so that the practitioner can transform their minds. For example Cittapati (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html).

    Pujas can also play an important role. For example if we are having financial difficulties, but our Yidam is Chenresig, we can engage in or sponsor Gyenze or Dzambala pujas, which can purify the negative karma causing our difficulties. However, here our main practice is still Chenresig which we engage in to transform our minds. We simple use pujas to overcome a particular situation we are facing during that period.

    Therefore, it is better to practice one particular Yidam all the way to achieve enlightenment. I hope this explanation helps.

    Thank you.

提问者 Samuel Collins

Dear Sir, I have been suffering from spirit attacks for more than 12 years. Because of this, I have changed my life in many ways. I am trying my best to follow the Dharma of our Lord the Buddha. I am a vegetarian and I do take the four vow every morning. With this change, I have learn to develop strength and endurance with the incredible pain I have to bear everyday, including sleepless nights. I have traveled to India and Nepal, looking for healers, but the problem only gets worse. Whatever spirit it's, it doesn't want me to get marry. It darkened my skin to a degree that makes it too horrible to look upon. It fills my belly with gas every night, horrible dreams, loss of appetite, car accidents, difficulty in making female friends. and more. Can you please help me, brother?

I am a full time student in college and life is too difficult to continue. Can I come to you for help occasionally, doesn't matter where you are?

  1. 提问者 pastor

    Dear Samuel Collins,

    I’m very sorry to read that you have been afflicted by spirit attacks. You have taken great steps already but it seems the spirit attacks are very strong. There are many methods to deal with spirit harm. If I may suggest, please engage in the practice of Trakze. This is the wrathful form of Dorje Shugden whose practice grants very strong and protective energy that can alleviate all forms of spirit harm if engaged in sincerely and regularly.

    You can read more about the practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html. This post explains more about spirit harm and the method of Trakze’s practice in detail. This can be engaged in daily and does not require an empowerment.

    It is a very powerful practice and a lot of people can attest to their spirit attacks lessening and stopping altogether through this practice. The key to this practice is daily practice and sincerity. It would be good if you read through the entire post to learn as much as possible and begin practice as soon as you can.

    Of course, you can come to us here at Kechara. We are here to help you however we can. You can post more questions here or alternatively you can visit us in Kuala Lumpur, where we have our city temple, if you would like to talk in person. I hope this helps.

    Thank you.

提问者 Eli Levine

Dear Pastors,

Thank you for the feedback and the answers to my questions. They were very helpful.

I would like to clarify that I don't have many, if any doubts about Buddha's teachings, ultimately. What I do have doubts about are the at least some of the organizations, institutions, practices, and teachers which have sprung up after Buddha passed to Parinirvana. An excellent example of this is the Dorje Shugden controversy. I've listened carefully to both sides and really have done my honest best to research the issues as well as experiment with my own practice. Personally, I found that Dorje Shugden did not help me in a time when I was in extreme difficulty (I believe I was ultimately saved by Medicine Buddha and Green Tara; thinking of Dorje Shugden only made me angrier until I snapped and went to Menla and then to Green Tara). I still love and respect Tsem Rinpoche and his followers because they also have helped me through tough times effectively, even if I choose not to worship Dorje Shugden (because, after all, religious acceptance and tolerance are what Tsem Rinpoche preaches and I try my best to practice that). In the end, I follow Buddha's last words while in this physical form: "Behold, O monks, this is my last advice to you. All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation."

I understand the reasons for keeping to strict samayas with teachers and to respect and honor them in order to preserve the teachings in their correct form. However, it seems to me that guru devotion is, like all things, something else that can be taken too far to an extreme, even if it is well intended by the student (which is what, I believe, HH the Dalai Lama is getting at when he rejects the Dorje Shugden teachings). In the end, the ultimate teaching that I get from Manjushri is that all concepts are void of special meaning, and that that concept itself (the concept of nothing) is also void of inherent meaning. The biggest challenge of Buddhism, I think, is to walk the fine line between being institutional for the sake of connecting to people, while also being non-institutitional for the sake of being consistent with its own teachings of non-institutionalism.

To wrap up, I suppose my biggest concern now is how to live life as best as I can for other beings while avoiding perpetuating the violence that I know was in my past lives. I think I've fought for so long in so many different wars and conflicts for the sake of others, that I'll likely repeat it again if I'm not careful. What's worse, the situation is getting as such in the US that I'm worried I'll be compelled to fight again, and create more suffering for others through my actions in order to preserve the larger body of humanity from suffering worse. Is there any way I can purify myself of this karma to prevent others from being hurt and myself from being compelled to hurt others to save more? I see no reason to continue on the pain of others or myself, and I'd like to both free and be freed of that pain.

Thank you, and many blessings to you all!

  1. 提问者 pastor

    Dear Eli Levine,

    Thank you for your reply. As you have mentioned you are not practicing Dorje Shugden and that is perfectly fine. His Eminence the 25th Tsem Rinpoche and Kechara have never said that everyone must practice, simply that this practice is beneficial from our own experiences and that we would like to make this practice available for the world, for those who would like to learn more and practice it.

    I am very happy that you are practicing Medicine Buddha and Green Tara, these two are very beneficial as well. You should keep to these practices very strongly and your life will definitely be blessed. If you keep up in your practice and faith you will definitely see the enlightened energies of the Buddha pervade your life and propel you on your spiritual practice.

    As for His Holiness the Dalai Lama rejecting Dorje Shugden because the teachings take guru devotion to the extreme, I personally do not agree with this view. Guru devotion is an integral part of any Buddhist tradition, especially within tantric practices throughout all lineages. Dorje Shugden practitioners are simply stating the fact that this practice has been passed to them by their Gurus therefore they cannot simply stop the practice, as according to the tradition of Guru devotion. In fact if other practices were rejected, such as Green Tara and Medicine Buddha, the practitioners who had received this from their Gurus would also claim that they cannot give up the practice as they have a commitment to engage in the practice as promised to their gurus.

    From a non-Buddhist perspective, in areas where guru devotion is something foreign this may seem extreme to some because we are not used to it. But is an integral part of Tibetan Buddhism, as is emphasised in the 50 Verses of Guru Devotion by the great Indian master Ashvaghosha. In fact Lama Tsongkhapa even wrote a commentary to this work, which details the guru-disciple relationship. This is not extreme but a necessary part of the path within Tibetan Buddhism, especially tantric practice.

    In regards to the purification of this the karma you mention, you can engage in any of the purification practice, such as prostration, Vajrasattva or 35 Confessional Buddhas. This practice are very powerful purification methods, to help purify the karma that we want to be purified. I hope this helps.

    Thank you.

提问者 Alex

Dear Pastor,

I understand that when any forms of action whether it be mental or physical are performed, it will have its results in the form of karma (cause

  1. 提问者 pastor

    Dear Alex,

    Your question didn’t post properly. Perhaps you can try posting it again?

提问者 Eli Levine

Dear Pastors,

Thank you for your reply to my last question. I suppose I'm still confused as to how one or others can tell if they are one way or another if they're being honest with themselves about how things are in existence. Who am I to declare myself a Once Returner, or a Bodhisattva, or a Buddha for that matter? How can we tell whether we are experiencing ego or whether we are experiencing an honest truth about our current state?

I remember watching the movie "The Matrix", and what the Oracle said to Neo about being "The One". She first denied that he is the one (when he in fact was the one), and said that it's like being in love; you just know it. I know exactly that she meant it will happen regardless of whatever anyone says or does (just as love works in that same mysterious fashion). I suppose I may be just insecure in my position, especially when it seems that there is much confusion among the Lamas and students of Lamas alike. How is one to tell when and if they are able to accept such a "crown", when it is taboo to accept it for oneself, and the judges are so questionable in their skill to judge it?

Hoping you can help. Thank you very much!

With all respect.

  1. 提问者 pastor

    Dear Eli Levine,

    There are a couple of points to consider when thinking about this. The first is that the various stages of realisation and ability have been clearly listed down in the various scriptures according to the paths to enlightenment. For example in Tibetan Buddhism this is the path of the Bodhisattva, which is known to have Ten Stages, divided into the Five Paths. If one is familiar with these stages, then one can gauge themselves when referring to the Ten Stages, and the realisations and abilities that are a result of reaching these stages.

    Bodhisattvas and Buddhas do not usually declare themselves as such because they have lessened or completely removed their ego and therefore are extremely humble in their approach. As such there would be no need for them to declare themselves as Buddhas or highly attained beings. Within Tibetan Buddhism, however, there is a tradition of recognising these beings, so that they are able to benefit sentient beings. This recognition is always done by other high level beings manifesting as teachings, those who have gained realisation on the path themselves through practice, or enlightened beings, such as the Dharma protectors in trance of an oracle.

    When you have reached higher stages, you know that you have reached these stages. That is enough, there is no need for you to declare yourself as such. And these high level beings would not declare it themselves, as this declaration would be based on the ego.

    If you really believe in the Buddha’s teachings – that people can actually gain the same state – then why would you be in doubt about high level beings manifesting as teachers can judge these same states. This to me is a little illogical. Yes doubt can exist, but if you have faith in the Buddhist teachings, then you must also accept that there are beings out there who are in a position to judge the various stages of enlightenment of others, because they have been through the same process. I hope this helps.

    Thank you.

提问者 jason

i have high levels of testosterone as such this come with extreme sexual desire. I have tried many meditations and dharmas but noting seems to work. Recently i have been given the opportunity to get the vajrayogini and heruka empowerments but i am worried that i may not be able to hold the vows due to sexual desire, therefore i don't know if i should get it.

  1. 提问者 pastor

    Dear Jason,

    Thank you for your question about this opportunity you have been presented with. Buddhist practice deals with the mind, therefore the practices within it seek to curb various mental states that are damaging to oneself, and this includes sexual desire. You have mentioned that you have tried many meditations in the past to help with this, could you explain a little more about those that you have tried, for how long did you practice, and if they had any affects or not? This can give an indication if you should continue with these practices or try other methods.

    As for the Vajrayogini and Heruka empowerments, they are of the Highest Yoga Tantra class and therefore are very serious practices that have tremendous benefit on one’s spiritual path if practiced sincerely and properly. The vows and commitments are an integral part of this. In preparation for this you should contact either the centre or the Guru that will be bestowing the empowerment and ask about the various commitments that one needs to keep after receiving this.

    Once knowing what this would entail, if you have serious doubts as to whether or not you can sincerely hold these vows, it would be better to train yourself to be able to keep these vows and commitments rather than taking the empowerments and then breaking your vows. You can read and study the Lam Rim, or Stages on the Path to Enlightenment, teachings to prepare yourself for higher empowerments. The best method however would be to consult your Guru or teacher and discuss with them your current situation, and if the empowerment you have been given the opportunity to attend are suitable for you at this moment in time. If it is not, then the path for you would be to train yourself until you are ready to receive the empowerment in the future. I hope this helps you on your spiritual path and please do feel free to ask more.

    Thank you.

提问者 Eli Levine

Good evening/morning dear Pastors,

I've been reading about Sakadagami (Once Returners). I'm asking because I see fighting Samsara as pointless, and would rather just be at peace within myself and not have to worry about Samsara or being reborn in it. I wish I could know whether or not I will be reborn, or whether I have cleared the necessary stages to be a Sakadagami. I'm not understanding why or how I am still here in this plane of existence and I want an accurate understanding of whether or not I will be able to pass soon onto Parinirvana. With all due respect.

  1. 提问者 pastor

    Dear Eli Levine,

    Thank you for your question. Once Returners are beings who have purified enough of their karma, both negative and positive to only need to take rebirth once again in the Six Realms to progress in their spiritual journey. This is a high stage of realisation within Samsaric existence, so these beings would know that they are at such a stage of spiritual development. According to the Theravadan tradition, this means that such beings have significantly lessened their Three Poisons: ignorance, desire/attachment and hatred/jealousy. As they have done so, when they do take rebirth they do not engage in actions from these three, which would necessarily lead to more negative karma.

    Once Returners have identified the correct view of existence, and operate from this, namely that we are bound by our karma and that the only way to be free is to achieve enlightenment; within the path, they are no longer attached to various rituals of practice but can practice the teachings without use of them and; they have no doubt about the Buddha’s various teachings whatsoever. They have also lessened both their desire/attachment and hatred/jealousy to a great extent.

    In order to have a greater understanding of these you must study the numerous Theravadan texts that describe this process in greater detail. However if one had achieved this state, they would necessarily know that they are on this particular stage of existence. If you are not sure that you reached this path, it means that you probably haven’t. Even though it is said that Once Returners have only one more rebirth, this is only true in the sense that they have only one rebirth within the Six Realms of existence. In fact once you have reached the stage of a Once Returner, you actually have to take rebirth a maximum of seven more times, of which on is in the Six Realms. Therefore attaining the stage of a Once Returner does not mean that your spiritual journey ends there, it is just a stage of realisation along a path of many. In the Buddhist scriptures the next stage after that of a Once Returner is not Buddhahood, but the stage of a Non-Returner, after this is the stage of an Arhat and following that one can achieve the state of enlightenment. This is from a Theravada viewpoint, however in the Tibetan Buddhist traditions, the ten stages of a Bodhisattva are more often discussed and illuminated upon. I hope this helps.

    Thank you.

提问者 Alex

Dear Pastor,

I understand 'things' happen as a result of cause and effect. Things just do not appear out of nowhere, there must be a 'creator'. A house is built because someone has created it, there must be a maker, a designer, a creator which causes the existence of something. What i want to ask is, is there anywhere in the Buddhist scriptures that explained how the earth was created or how humans came into existence? my limited understanding says that it is a result of karma, but how and where did this karma or cause came from in the beginning if there was no earth or humans before the earth or human came to be. Surely the earth or humans could not have appeared out of nowhere (without a cause).

i hope my question makes sense and i look forward to your response.

  1. 提问者 pastor

    Dear Alex,

    Thank you for your question, which is very philosophical in nature. You are absolutely right in stating that in Buddhist logic, all things must have its causes and conditions to arise. As you say, the earth or even the whole of what we know as the Six Realms (god realm, demi-god realm, human realm, animal realm, hungry-ghost realm and hell realm) came into existence at a long-distant point in the past. This came about from the collective karma of all sentient beings.

    Your question is, how did this earth (or existence of the Six Realms) come about, given that it didn’t exist before, therefore humans and other sentient beings would not have been able to create any karma since there was no earth for humans to exist?

    Before this current universe of ours, by that I mean the entirety of existence as it stands, there was another universe within which sentient beings created karma. Then the previous universe came to end, which was followed by a long period of ‘emptiness’ or ‘nothingness’ in which nothing existed. Due to the latent karmic potentials of unenlightened beings, our current universe came into being. Within this universe, over time the earth was created and the conditions were such that life arose. This is not a one-off process.

    Buddhist cosmology states that our universe is not the first, nor will it be the last, there have been many universes in the past and there will continue to be many in the future, as long as sentient beings have karma. That is why in Buddhism we have the term ‘countless lifetimes.’ This is because have had many previous lives, not only in this universe, but previous universes as well. There is no point in time from which we ultimately existed, since there was no beginning point in time. The understanding of this is linked with the understanding of emptiness, as meditation on this is a path that leads us realise we have no inherent existence. Within Buddhism this is achieve through meditation on the Twelve Links of Dependent Origination (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/53605.html).

    Similarly we talk about cyclic rebirth or cyclic existence, but we only think about it in terms of what currently exists in our universe. Buddhism teaches that such cyclic rebirth also occurred in previous universes, and will occur in future universes, so it is termed ‘endless cyclic existence.’ The only possible way to break out of the cycle is to attain the state of a fully-enlightened being, a Buddha. Once this stage is reached, we actually transcend existence altogether. I hope this explanation helps.

    Thank you.

提问者 Khi

I read some of your responses in here and throughout your website and was wondering if you can provide further insight. Back in early 2000's I was diagnosed with an illness. Because of the illness I would hear voices, often think I could read people's thoughts. I just thought it was illness until I came across your website. I didn't recall this before, but a year or two before the illness, I had practiced some meditation be stopped well before my experience. I had an out-of-body experience where some entity had flew out of my body. During the experience I felt like I had a calling to leave the world and be lifted into the Heavens. I didn't follow the calling though, I was worried about the unknown. My heart was pure but my memory was polluted and that's what I really believed held me back. Over the course of the next 12 or 13 years I would go through many hospitalizations. I read somewhere about a person who had practiced meditation and prayer and experienced the same illness as I did with the voices, etc. From what I read, this person kept up with the prayer and meditation and was able to control what they were experiencing. The voices didn't go away, but the person was now able to manage and live a normal life. I thought it was just another story. I didn't have hope for myself until I came across your website. Can you please point me in the right direction? I need some guidance to channel these voices and experiences. Thanks.

  1. 提问者 pastor

    Dear Khi,

    Thank you for your question. I am sorry to hear that you have had these experiences. From what you mentioned it could be the result of some sort of energy disturbance during you meditation experience that let has caused this however this could also be caused by karma from a previous lifetime which is effecting you physically.

    Whatever the case may be, may I suggest that you engage in the practice of Trakze coupled with any medical treatment you may be receiving. Buddhist practices shouldn’t be used as replacement, but as a complimentary method to enhance the healing process.

    In the case that the voices you hear are due to other beings, the practice of Trakze will protect you for these beings and lessen the effects. If you are hearing these voices as the results of your karma then this practice is also very beneficial is it purifies the karma that causes this to occur.

    Trakze is the wrathful form of Dorje Shugden. You can find more about the Trakze practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html. I hope this helps.

    Thank you.

提问者 thorim

Is it ok to do white manjushri sadhana several times a day? Is it vert powerful?

  1. 提问者 pastor

    Dear Thorim,

    Yes, of course you can engage in the sadhana of White Manjushri several times a day. It is very beneficial practice to engage in and done with sincerity and effort can have a very real and positive impact in one’s life. In fact within a retreat environment, the sadhana would be engaged in four times a day with long periods of mantra recitation.

    I would suggest, if you have the time instead of doing it multiple times however, you can spend more time in reciting and accumulating more of the White Manjushri mantra. As mantras are the energies of the Buddha in the form of sound, concentrating on the recitation of the mantra calls forth the energies of the Buddhas and creates a beneficial impact on the mind.

    White Manjushri is especially beneficial in calming the mind, gaining clarity and purifying our negative delusions and ignorance. You can find the White Manjushri sadhana here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/white-manjushri-sadhana.html. I hope this helps.

    Thank you.

提问者 Lee

Dear Venerable Pastors,

First of all, I would like to thank you for this remarkable website and the wealth of information and wisdom contained within. This website has been a wonderful blessing for me and I am grateful that my good karma has brought me to it.

Since discovery of your website, I have gained much knowledge and insight from it. It has acted a beacon for my life's journey and because of it, I believe I have been steadily climbing in my state of consciousness and enlightment. I feel that there is still much in the way for me to gain, but I look forward to taking each step forward with much greater appreciation, compassion and humility.

I approach you today because I have a love interest overseas in my native country. We have never met, but I feel that we could be destined for each other. We have both approached monks for their personal readings, if I may call it that, and have received mixed messaged.

There are difficulties in our relationship because of the clash of cultures between where we live. As I try to approach our relationship from a Western stand point, where I would like to make the trip overseas to meet her and her parents, but save the engagement/wedding for subsequent trips, my mother has urged me to have the wedding on the first trip.

Another difficulty lies in the communication between us, in part due to the cultures of our geographic, but also in part due to our difference in age/experience. I had expressed to her that I only wanted 2 or 3 children, and suggested the years that I wanted them. She became confused and may not quite understand my position clearly.

Lastly, I wanted to know why it is so difficult for me to save money for the trip, even though I want nothing more in the world than to make the trip to see her. In my lifetime, I feel that I am submerged and just when I am about to get ahead or catch up financially, the situation or my energy level changes and I am not able to get ahead. Is this because of bad karma? What can I do to help me save for the trip and marriage? I would also like to know how to get ahead and stop feeling submerged, and whether you have any books to recommend.

Your feedback is much appreciated.

  1. 提问者 pastor

    Dear Lee,

    Thank you for your question, I am glad that through His Eminence Tsem Rinpoche’s knowledge and wisdom that you are able to benefit from this website.

    Whatever happens in our lives is due to karma created from either previous lives or actions from earlier on in this life. As such whatever you are facing at the moment is indeed due to karma. In this case your karma, and that of the your wife-to-be. However karma can be changed, through our own efforts, therefore it is only the cause. How we deal with the situation and overcome any difficulties is the key.

    Within Buddhist practices, there are many methods in which one can engage in to achieve something in life, as a means to achieve the necessary conditions to progress in our spiritual path as well as to make our lives smoother.

    In this case, I would like to suggest that you engage in the practices of Lama Tsongkhapa and Dorje Shugden. These two practices have a very beneficial impact in our lives when practiced sincerely and wholehearted, you will definitely see an improvement.

    You can follow this link to see the prayers I suggest you engage in, and should be done daily: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden

    The practice for Lama Tsongkhapa is excellent for calming the mind, allowing us to function better and more logically, as such it is great for people who have a lot of stress in their lives. In fact this practice is a core practice within the Gelugpa tradition of Tibetan Buddhism.

    Secondly, the practice of Dorje Shugden is great for removing obstacles for both our secular and spiritual lives, and it also allows invokes the enlightened energies to create the conducive conditions that we require in life.

    Engaging in both this practice will help you tremendously. I hope this helps.

    Thank you.

提问者 H_K

Dear Pastor, I was reading Rinpoche’s book “Be happy” and something caught my eye strongly and made me ponder about his reasoning. It is said that when we see somebody born with a seemingly easy life to outsiders, it is in fact a manifestation of his/her very bad karma in this lifetime and they go around hurting people? I would like to relate this to my personal experience of a person who has hurt me very badly by spreading untruths about me, as well as some unpleasant physical actions. She’s the only child and based on what I know is quite fortunate in this lifetime, spends a lot on herself, has many friends, doting mother etc. However her attitude towards people, friends or strangers depends on her mood, and it can be normal or very unpleasant both in speech and action. She’s very good at gossips too. She feels that this is’ just her’. She’s apologetic towards me at the beginning after I reported on her, citing that she’s not sure what she did to affect me deeply. However now she’s rather cold towards me again. After months of Dharma study I have learnt to accept the law of cause and effect and realized that it is not right to resent and retaliate in the past, as well as to transform my mind to let go, let go of the worldly concerns to be attached to people/repel away unpleasant encounters. My question: could this my real life example of a “good life person” having the bad karma manifesting in this life which might haunt them in the next? Because to the untrained it does seems like the person is enjoying plenty of good karma despite many harmful things done through mental, speech and actions and the law of cause and effect doesn’t exist. In this way, I should practice compassion towards her (I do actually, no more resentment) even though she still sees me as dirt.

  1. 提问者 pastor

    Dear H_K,

    I am very happy to read this question from you. It shows that you are understanding the Dharma well and that you are progressing along your spiritual path. You are absolutely right that those who behave in this way, and are seemingly enjoying their good karma, will suffer in their future lives.

    This is because as they are enjoying life with all its benefits, they are actually using up their good karma. This means that in their future lives they no longer have this good karma to receive benefit from. As their good karma diminishes, it means that their bad karma can overwhelm the good, leading to very negative circumstances in their future lives.

    Coupled with this, as they are in the midst of enjoying their good karma, if they are not benefiting others but only themselves, if they are not behaving well, they are self-centred, they hurt others physically or emotionally, they are actually generating negative karma to suffer from in the future. Coupled with the fact that they are using up their good karma, this can lead to a very negative life in their future rebirth in any of the Six Realms of Samsara.

    You are right that we should generate compassion for such people. For our own practice, this leads us to transform our minds, so we stop blaming others who hurt others, and also overcoming our feelings of jealousy if we are attached to their nice lives. When we contemplate the suffering of others who have harmed us, who we are jealous of or those we hate, we are able to let go of these emotions that affect us so negatively. If we are able to and in a situation to do so, we should actually try to help them. But his sort of situation is rare to be in. But we must make an effort to help them if we can. I hope this helps.

    Thank you.

提问者 Kee

I am so tired of having to support everyone in the family. How am I going to retire without a single sen? I have been praying to Dorge Shugden but help does not seem to come. What else can I do even if Dharma protectors also won't help me?
Please help! Got no money to perform expensive Pujas also.

  1. 提问者 pastor

    Dear Kee,

    I am very sorry to read of the situation you are going through. This is a very difficult situation to be in, and it is easy to get caught up in all the worry. However, in order to handle situations like this, we must ensure we keep a calm and stable mind. If we get caught up in the worry and stress, we cannot begin to think properly and this may give get in the way of our efforts to remedy the situation.

    The Buddhas and Dharma protectors are ultimately compassionate beings, and always act for our benefit. However there is only one thing that can block their help and assistance, and this is actually our own negative karma that we have accumulated from previous lifetimes. This negative karma acts as a wall against the help and blessings of the enlightened beings. Therefore within Buddhist practice, it states that there are two necessary components to reach enlightenment, and that is the accumulation of merit and purification of negative karma.

    When we engage in purification practices, we will find that the other practices we engage in have more affect in our lives because the negative karma that acts as block for the enlightened beings to help us is lessened. In fact, Dorje Shugden’s practice is very beneficial in purifying this karma.

    In regards to financial problems and the necessary conditions and resources that we need in our lives, Dorje Shugden has manifested in the form of Gyenze. In this form, Dorje Shugden’s practice has the specific benefit of purifying the karma that stops us from having the financial means and resources that we need in our lives. On the other hand, Gyenze’s practice also creates the merits to receive the resources needed. Perhaps you can start to engage in the practice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

    Not only is this form of Dorje Shugden extremely beneficial in helping to alleviate financial troubles and resources, but also increase one’s life and also merits. I hope this helps.

    Thank you.

提问者 Lunezia

What do you think about the Nam Myoho Renge Kyo mantra? Can we use it with other rites and prayers? Thanks!

  1. 提问者 pastor

    Dear Lunezia,

    Thank you for your question. The Nam Myoho Renge Kyo mantra also known as the O-Daimoku belongs to the Nichiren traditions of the Japanese Mahayana branch of Buddhism. It is a very powerful mantra, essentially praising the knowledge and power contained within the holy Lotus Sutra, which Nichiren Buddhists consider to contain the entire teachings of Buddha Shakyamuni.

    Mantras form an integral part of the tradition and lineage they are practiced in. Traditionally it is advised that we do not mix traditions or even lineages. This is not to say the mantra or other traditions are not valid, but simply that we can get confused in our practice. Traditionally one concentrates on the recitation of a particular mantra. In Nichiren Buddhism this is the O-Daimoku and in other traditions which have many mantras, such as Tibetan Buddhism, this mantra is usually assigned by the Guru. Mantras do not exists independently, they will always be links to other practices, modes of Buddhist investigation into the nature of the mind and of existence, as well as a particular path on the spiritual path towards enlightenment.

    If we mix traditions or lineages, then we are in danger of becoming confused in our practice. This occurs because each tradition explains the methods in which to use mantras and their meaning to Buddhist practice in different ways, suited to the practitioners of that particular tradition. For example, think of two different paths to the same destination. It would be better that we follow one and get to our destination, rather than keep switching between the two paths and perhaps get lost or take a very long time to reach the destination. Both paths have been tried and tested in the efficiency to achieve enlightenment.

    This is not to say that there is only one correct lineage, on the contrary, it is said that Buddha Shakyamuni taught 84,000 different methods to achieve enlightenment, as such in my mind the Nichiren Buddhist traditions and the Tibetan Buddhist traditions are both valid paths to enlightenment. However if we practice one of these methods and achieve results which is enlightened attainments it is better and more effective than practicing two or more and run the risk of confusing ourselves or our practices. I hope this helps.

    Thank you.

提问者 Thorim

About the benefits of compassion, the buddha says "Fire, poison, and sword cannot touch him." (AN 11.16) what does it mean?
For example if I pratice compassion and I feel strongly compassion nor the fire nor a person that try to beat me will affect me physically?
Or if someone try to gun shot any great master with a lot of compassion, the bullet will not affect him?
Thanks!

  1. 提问者 pastor

    Dear Thorim,

    Thank you for your question. As you have mentioned, in the Anguttara Nikaya, also known as the Gradual Collection or Numerical Discourses, which belongs to the Pali Tipitaka of the Theravadan Buddhist tradition, it does indeed mention that one can expect to receive eleven blessings from the practice of loving kindness and compassion. For those who do not know, I will list them out here:

    1. One sleeps peacefully.
    2. One awakens peacefully.
    3. One does not have bad dreams.
    4. One is liked and dear to human beings.
    5. One is liked and dear to non-human beings.
    6. One will be protected from Devas,
    7. One cannot be harmed by fire, poison, and weapons.
    8. One’s mind becomes easily concentrated.
    9. One’s facial expression will be serene.
    10. One will die unconfused.
    11. If one does not reach higher states, one will at least be born in the realm of Brahma.

    In the example you have mentioned, yes this does mean that one can be physically protected from these forms of harm when practicing loving kindness and compassion, or more precisely, not affected by them. For your second example, yes a highly attained master can be shot at but the bullets will not affect him or her.

    Many people, even Buddhists, would find this hard to believe. However I always tell people to take the life story of the Buddha as the perfect story to illustrate this point. When Buddha was under the Bodhi tree during his meditations which resulted in his complete enlightenment, he was not only tempted by Mara and his daughters but was also attacked by the armies of Mara. However, try as they would, none of their weapons could harm the Buddha. In fact even the arrows they shot towards the Buddha turned to flower petals and landed at the Buddha’s feet. At this point the Buddha was not fully enlightened yet, but had reached a level at which he could no longer be harmed by any weapon.

    How this was achieve was because during the Buddha’s meditations he had purified his karma to be harmed by weapons and such. Similarly when we practice loving kindness and compassion, with the right motivation, our negative karma is purified and our positive karma and merits are multiplied, propelling us on our spiritual journey.

    Merely thinking that we are compassionate, however, is not enough for this to be accomplished. We must be sincere in our efforts to develop this compassion, cultivate it, practice compassion often making it our foundational practice, and properly undertake the practice of compassionate acts and thoughts. Once we do this, which is not impossible otherwise no one would have achieved higher states of mind and ultimately enlightenment, we will receive such benefits. I hope this helps.

    Thank you.

提问者 Adiyadorj

Himy name is adiyadorj i currently living in los angeles city and i just got a baby boby on may 19 few days ago and my wife wanted to give em the name siddhi which we did but i asked from my indian friend she said its a girl name

Is there any advice from you

Thank you

  1. 提问者 pastor

    Dear Adiyadorj,

    Thank you for your question and I am very happy to hear of the birth of your child. The word ‘Siddhi’ means spiritual attainment in the Sanskrit language and has indeed been used as a girl’s name in India. However the meaning of the word is very beautiful and auspicious.

    Within Tibetan culture, there is a tradition of asking one’s lama to name one’s child. This is a practice that has continued up until today, therefore if you would like another name for your child then if you have a lama you could request him/her for one.

    Even though the name has been used as girls name in the past, that doesn’t mean that the name only has to be used for girls. Therefore if you like the name, please keep using it for your baby boy.

    Thank you.

请支持我们,好让我们能继续为你带来更多佛法:

请留意,若你身在美国,你所作的供养和贡献均可享有免税优惠。~tsemrinpoche.com博客小组

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。

礼貌

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

点击图片查看放大版。
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Fragrant organic Thai basil harvested from our very own Kechara Forest Retreat farm!
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On behalf of our Puja House team, Pastor Tat Ming receives food and drinks from Rinpoche. Rinpoche wanted to make sure the hardworking Puja House team are always taken care of.
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Kechara Forest Retreat is preparing for the upcoming Chinese New Year celebrations. This is our holy Vajra Yogini stupa which is now surrounded by beautiful lanterns organised by our students.
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Third picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
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Second picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
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First picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
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  • Dorje Shugden Monastery Amarbayasgalant  Mongolia's Ancient Hidden Gem
    7 年前
    Dorje Shugden Monastery Amarbayasgalant Mongolia's Ancient Hidden Gem
  • Don't you love Hamburgers? See how 'delicious' it is here!
    7 年前
    Don't you love Hamburgers? See how 'delicious' it is here!
  • Such a beautiful and powerful message from a person who knows the meaning of life. Tsem Rinpoche
    7 年前
    Such a beautiful and powerful message from a person who knows the meaning of life. Tsem Rinpoche
  • What the meat industry figured out is that you don't need healthy animals to make a profit.
    7 年前
    What the meat industry figured out is that you don't need healthy animals to make a profit.
    Sick animals are more profitable... farms calculate how close to death they can keep animals without killing them. That's the business model. How quickly they can be made to grow, how tightly they can be packed, how much or how little can they eat, how sick they can get without dying... We live in a world in which it's conventional to treat an animal like a block of wood. ~ Jonathan Safran Foer
  • This video went viral and it's a must watch!!
    7 年前
    This video went viral and it's a must watch!!
  • SEE HOW THIS ANIMAL SERIAL KILLER HAS NO ISSUE BLUDGEONING THIS DEFENSELESS BEING.
    7 年前
    SEE HOW THIS ANIMAL SERIAL KILLER HAS NO ISSUE BLUDGEONING THIS DEFENSELESS BEING.
    This happens daily in slaughterhouse so you can get your pork and Bak ku teh. Stop eating meat.

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Look at how attentive of the members during Dharma talk. It is through hearing, contemplation and practicing Dharma, one is able to eradicate delusions and march towards liberation. 28/9/2024 Kechara Penang Study Group by Jacinta
4 周前
Look at how attentive of the members during Dharma talk. It is through hearing, contemplation and practicing Dharma, one is able to eradicate delusions and march towards liberation. 28/9/2024 Kechara Penang Study Group by Jacinta
Pastor  did dharma sharing on KFR retreat puja, purification after retreat and karma. Kechara Penang weekly puja. Pic taken by Siew Hong.
4 周前
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.
4 周前
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.
4 周前
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.
4 周前
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.
For those Penang members who were back in Penang, instead of having a weekend off, they chose to go to Penang DS centre and did a DS puja for the benefits of all beings. 20th July 2024, Saturday. By Jacinta
3 月前
For those Penang members who were back in Penang, instead of having a weekend off, they chose to go to Penang DS centre and did a DS puja for the benefits of all beings. 20th July 2024, Saturday. By Jacinta
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点击观看我对多杰雄登的说法。。。