因因缘而生。。。。。。。。i gt to met My guru Pema Tinley, and because of him, 灵宗堂 took it very 1st step in introducing itself to public….
We had our very 1st public puja at 灵宗堂….as 灵宗堂 is nothing but a very very small hall centre, it makes the planning and working of the puja a rather tough job….
However becos of the the members diligent co ordination, the puja was held wholesomely………
Really a big thanks to all fellow LZTees……..
I believe 1 of the most important attributes of cultivation is to help ppl….thus doing pujas is a very direct way to benefits lay ppl who r not ready for cultivation…or to ppl who hv obstacles in cultivation…
may this be the 1st of the many many pujas that is to be held at this ever growing 灵宗堂…………
gambate 灵宗堂!靈宗堂@ GESS
A bunch of cuties~~~~~~
Erm…recently..靈宗堂 seems to be rather active and full of activities…
frankly speaking im a person that dread events…..but i can say i ‘m really enjoy myself during the event…happy to see my students being well organised and is able to prac wat they hv been learning and most importantly……they work/play as a family…great!!…Chö ~
Four qualities for Chö practice
· The first is the realization of emptiness. You don’t need to have accomplished this fully, but you must at least be open to the unreality of inner and outer things.
- · The second is compassion. Again, you must at least be working to strengthen your compassion and to extend it more widely.
- · The third is the discipline of a bodhisattva that leads you to work for the benefit of others.
- · The fourth is a devotion or faith which allows you to receive the energizing blessings of the lineage. The practice contains many supplications, which ask for these blessings. These prayers are best said with the understanding that the blessing of energy is already there, and you are willing to open to the mystery of it.
All four qualities can be greatly enhanced by this practice, but in order to begin, it seems necessary to have them to some degree.
One tradition regards the practice described here as the Outer Chö. The Inner Chö is tonglen, taking and sending. And the Secret Chö is mahamudra, direct awareness. Like tonglen, the Outer Chö is an imaginative dramatization, and by practicing, by living that drama, you create a powerful propensity in yourself—a different way of relating to disturbances, a way that can cut them at their roots. Indeed, Chö is the Tibetan word for cutting or severance.
Take a disturbance, like fear, neediness, anger, or jealousy. Personify the disturbance as a demon. Give the demon what it needs, whatever that is. Don’t worry about what the demon wants; that’s just a strategy for meeting a need. Show your willingness to meet any need by giving it the thing you’re most attached to, your body.
Offering yourself as food for a host that includes your demon(s) is the drama of Chö. Effective drama, transformative drama, requires a proper setting. There is a tradition of practicing Chö in scary places, like cemeteries or charnel grounds, places that bring demons out of the shadows. But an opposing tradition holds that the mind is the scariest place of all, that it is, after all, where fear resides, and that when you are driven by fear, you are suffering. You may cringe from facing your anger or desire, but when you feed your body to the demon, you look it right in the eye and feel its satisfaction. This cuts off the disturbance at its root. Chö cuts with attention.
A proper setting for the drama of Chö is “visualized.” This is a problematic word because it suggests that you see the drama as you see the room around you. Perhaps your imagination works that way, but mine doesn’t. I sometimes imagine that I am a blind person acting in a play. I know where everyone in the drama is, and when I direct my attention properly, I can feel their presence. While I rarely actually “see” anyone clearly, the play goes on.
By acting out the drama of Chö, you create a propensity in yourself: when you encounter experiences that cause disturbances, you cut with attention. Give the disturbance all the attention that it needs. Experience it completely. Then it releases itself and subsides, and you can return to open awareness.
History of Chö
There was a tradition of Chö in India, which Tibetans trace back to Nagarjuna, whose student Aryadeva wrote:
Severing the root of mind itself
and cutting the five poisons
at their root,
Severing extreme views
and disturbed meditation
and cutting through anxieties of hopes and fears in conduct,
And cutting clear through
holding on to a self,
all that is the definition
of what is called “Chö”.
The founder of the lineage of Tibetan Chö was Machik Lapdrön, and her accomplishment is unique in two ways. Chö is the only major practice of Tibetan Buddhism created by a woman. Chö is the only practice of Tibetan Buddhism, which migrated back to India.
Machik Lapdrön (1055-1153) is both the originator of the Tibetan Chö tradition and a central figure in the imagined drama. Her name speaks to this dual nature. Machik means “one mother”, often translated as Only Mother, an embodiment of the ultimate feminine principle, an embodiment of Tara and of Yum Chenmo, the personification of Prajnaparamita. She was a very bright girl from the Lap country, hence the name Lapdrön, “light of Lap”. Her remarkable life story has appeared in at least three translations into English. The next two paragraphs give a brief summary.
From an early age, Machik showed extraordinary capabilities. She could read the very long texts of the Prajnaparamita faster than anyone else and could explain their meaning even to great scholars. After realizing the absence of ego, she abandoned the beautiful clothes she liked and dressed as a beggar. She began to appreciate the company of lepers and the poor as much as that of scholars and meditators. She gave importance neither to the quality of housing nor the taste of food. She did not care about praise or blame and dwelled in a state of constant happiness.
She married and had several children, who also became her students. The great Indian teacher Padampa Sangye came to her home and gave many teachings. Later they became collaborators over many fruitful years in which she developed Chö and other teachings. Word of this spread to India, and several pandits were sent from Bodhgaya to examine Machik, who dramatically convinced them that her teachings were genuine. She lived to age 99 and had many great students of both sexes and her Chö practice spread to every sect in Tibet, including the Bön.
Word of Chö reached the West first through Alexandra David-Neel, who referred to it as “The Dreadful Mystic Banquet” in Magic and Mystery in Tibet. Her account is an interesting mix of true insight and utter confusion. Others who studied Chö, including Evans-Wentz, who published the first translation of a Chö sadhana, had less insight and more confusion, as seen in this quote from 1937:
To the sound of the drum made of human skulls and the thighbone trumpet, the dance is begun and the spirits are invited to come and feast. The power of meditation evokes a goddess brandishing a naked sword; she springs at the head of the sacrificer, decapitates him, and hacks him to pieces; then the demons and wild beasts rush on the still-quivering fragments, eat the flesh and drink the blood. … But despite Buddhist coloring … the rite is but a sinister mystery going back to the most primitive times.Pema Tinley Rinpoche@靈宗堂
it must be my great fortune that i met Pema Tinley Rinpoche….a true tantric yoga guru that understand Ling xiu..and is able to give me more insight on Ling xiu incorporate with 密法。。。。。。。。
All thanks to his kindness…I was also being officially ordinated under Nyingma tradition…by him… @ 靈宗堂 and he had offiicially became one of my gurus…..I hv promise him to spread Cho and watever dharma he taught me to all sentiment beings…making sure..the dharma wheel will continue to turn…n turn….
I will follow his advise to make 靈宗堂..a true spiritual school for all those who hv affinity with 灵修。。。。
and may all 灵修者。。。cultivate together ….as a family…a family that stay together with 灵性 & 道性……….
“May my guru be long live to turn the dharmal wheel! rejoice!”Nyingma tradition
The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism (the other three being the Kagyu, Sakya and Gelug). “Nyingma” literally means “ancient,” and is often referred to as the “school of the ancient translations” or the “old school” because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century. The Tibetan script and grammar was actually created for this endeavour. In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.
The Nyingma tradition actually comprises several distinct lineages that all trace their origins to the Indian master Padmasambhava, who is lauded in the popular canon as the founder of Tibetan Buddhism and is still propitiated in the discipline of reciprocity that is guru yoga sadhana, the staple of the tradition(s).
Historically, Nyingmapa are categorised into Red Sangha and White Sangha. Red Sangha denotes a celibate, monastic practitioner; whereas White Sangha denotes a non-celibate practitioner who abstains from vows of celibacy. At different times in ones life due to changing circumstances and proclivities, individuals historically moved between these two Sanghas. Rarely was either determination of Red or White for the duration of one’s life.
|A Brief History of the Nyingma
By Karma Dorje
Jul 10, 2006, 15:21
The Nyingma School has an unbroken lineage of enlightened masters of Mantrayana and Sutrayana from the present time back to the disciples of Shakyamuni Buddha. Literally it is known as the school of the ancient ones.
More than 2,500 years ago Shakyamuni Buddha, the fourth Buddha, ushered in the auspicious time (kelpa) in which we still live and which will see a thousand Buddhas manifest in this world. He revealed himself to be a Buddha by fulfilling the twelve deeds that all Buddhas perform:
“Leaving Tusita heaven (dGa.ldan) for this world in the form of an ash white elephant
Entering into the womb of his mother
Taking birth in Lumbini, and then taking seven steps in each of the four directions
Learning the arts, such as writing, mathematics, archery etc
Engaging in sports with other young men and enjoying the company of his consorts
Abandoning the princely life at the age of 29 to become a self ordained monk
Enduring many hardships for six years by the river Nairanjana
Sitting beneath the bodhi tree at Bodhgaya
Defeating hosts of demons that night
Attaining buddhahood at dawn
Turning the Wheel of Dharma at Sarnath
Passing into Nirvana.”
He turned the Wheel of Dharma three times. That is he gave three distinct cycles or cannon of teaching:
First in Sarnath, Buddha taught the four noble truths (bDen.pa bzhi) to the five noble ones (lNga.sde bzang po) being suffering, the cause of suffering, the end of suffering and the path leading to the end of suffering. This is the basis of the Hinayana.
Second at Vulture’s Peak in Rajgir he taught the perfection of wisdom (Prajna Paramita, Tib. SNying-mDo or The Heart Sutra) being characteristiclessness or “emptiness”. Form is emptiness and emptiness is form. He taught this to a mixed audience of men, women, sramaneras, bhiksus, bhiksunis, bodhisatvas (including Manjushri, Avalokitsvara, Vajrapani and Maitreya).
Finally he taught the doctrine of absolute truth to supernatural beings, gods, bodhisattvas, nagas, raksas, raksasas and human beings.
The Buddha left 84,000 kinds of teachings, enough for an appropriate teaching for every kind of mind. These can be classified in three, nine, twelve, fourteen and fifteen yanas or vehicles.
The first cycle of teachings was concerned with the Hinayana, the second and third with Mahayana. See 9 YANAS
Shravakayana teachings form the basis for all Buddhist study and practice, and the Bodhisattvayana teachings are the basis of vision and practice of the Great Vehicle, the Mahayana. The Bodhisattvayana includes the Sutrayana teachings such as Prajnaparamita and Tathagatagarbha and the Mantrayana teachings revealed in thousands of Tantras.
Tantrayana or Vajrayana traditionally was taught in private first at the request of King Indrabodhi of Oddiyana (O.rgyan). He taught chosen disciples of high merit how to transform phenomenal appearance into a pure mandala. In order to teach this he emanated the Guhyasamaja mandala (gSang.ba ‘Dus.pa), gave empowerment of this and then gave the tantric teachings. Thus it was taught apart from the three turns of the Wheel of Dharma. He also prophesied that he would in a future time emanate to teach the Vajrayana. In the Mahaparinirvana Sutra (Mya.ngan las ‘das.pa’I mdo) he said he would be reborn in a lake. This was fulfilled by the Birth of Padmasambhava (Pa.ma ‘byung.gnas) also known as Pema Jungne, the lotus Born Lama and Guru Rinpoche.
The Hinayana view is that Shakyamuni transmitted his teachings to seven accomplished disciples: Odsung, Kungawo, Shane Göchen, Nyerbe, Phagpa Dhidhika, Nagpopa and Lgthong. The Mahayana account is that it was transmitted through the boddhisattvas including Maitreya, Manjusri etc as intermediaries to Nagarjuna, Aryadeva, Asanga, Vasubandhu, Gunaprabha, Sakyaprabha, Dignana and Dharmakirti. (Tibetan: Ludrup, Phagpa Lha, Thogme, Yingyen, Yönten Od, Shakya Od, Choglang and Chödrag); to the two wonderful teachers Santideva (Zhi.ba Lha) and Candragomin (Tsan.dra.go.mi); to the four great teachers, Mahabrahamana Saraha(Dramze Chenpo Saraha), Dharmapala (Khepa Chenpo Palden Chökyong), Rahula (Tsunpa Chenpo Drachen Dzin) and Virya (Lobpön Chenpo Pawo). The Tantric Vajrayana teachings were transmitted through Vajrapani and the eighty-four mahasiddhas.
The Vajrayana is classified within Nyingma as Outer and Inner Tantras. The Outer Tantras are Kriya, Carya and Yoga Tantras. The Inner Tantras are Mahayoga, Anuyoga and Atiyoga. The inner Tantras belong specifically to the Nyingma tradition. It was the first two of these that were passed on to King Indrabodhi. They were transmitted through the Vidyadaras Kukkuraja, Lilavajra, Buddhaguhya, Padmasambhava and others. Atiyoga was passed to the first human Vidyadhara dGa’-rab rDorje to Manjusrimitra, Sri Simha, Jnanasutra, Vimalamitra, Padmasambhava and others.
Five years after the Parinirvana of Shakyamuni Buddha, as he predicted, Guru Padmasambhava, the Lotus Born Lama arises in Oddiyana to transmit the Mantrayana teachings known as the Inner Tantras: Mahayoga, Anuyoga, and Atiyoga.
28 Years After the Parinirvana of the Buddha, King Indrabodhi of Sahor, also known as King Dza, received the transmission of the Mahayoga and Anuyoga Tantras from the Bodhisattva Vajrapani. He began a long lineage of Vidyadharas (Knowledge Holders) who realised and transmitted these teachings for many centuries in India.
Garab Dorje was born 166 Years after Buddha’s Parinirvana in Oddiyana, northwest of India. He was an incarnation of Vajrasattva. He was the first human to teach the Atiyoga Tantras. He passed the Atiyoga to Manjushrimitra, an emanation of the Boddhisattva Vajrapani between the first and third Century CE. In turn he transmitted them to Shri Simbha. He realised them and passed them to Jnanasutra, Buddhaguhya, and to the masters who brought them to Tibet: Vimalamitra, Padmasambhava, and Vairotsana.
During the 7th-8th CE Lilvajra transmitted the Mahayoga Tantras to Buddhaguhya, Padmasambhava, and Vimalamitra who later carried the teachings to Tibet.
Possibly some of these teachings reached Tibet by the 5th Century CE. Nevertheless, it was not until the 8th Century CE that Buddhism began to be established in any systematic and general way. King Trisong Detsen (b.circa 742 CE) invited an Indian abbot, Shantarakshita to Tibet to establish a great monastery and after encountering difficulties on his advice he solicitated the help of a tantric practitioner, Padmasambhava.
Padmasambhava is known as the second Buddha throughout the Himalayan region. His legacy is found throughout the region and in many caves he used for meditation one can still see handprints and footprints he impressed into solid rock such was the extraordinary power of his realisation.
Modelled on the famous Otantapuri Temple in Bihar, Samye Monastery was eventually completed. The sixty-four hundred thousand teachings of rDzogs-pa-chenpo obtained from Bodhgaya in India and elsewhere were introduced to Tibet by Padmasambhava. Under the direction of Padmasambhava, Vimalamitra, and Vairotsana oversee the translation of the Mahayoga, Anuyoga, and Atiyoga Tantras into Tibetan and more than a hundred each Tibetan and Indian panditas translated most of the then known Buddhist teachings into Tibetan. Buddhaguhya the renowned Pandita of Nalanda transmitted the Mahayoga teachings to Tibetan disciples such as Nyags Jnanakumara, who brought them to Tibet.
The inner tantras were transmitted from generation to generation in two ways: The bKa’-ma (long) transmission from realised master to student which might be an unbroken chain of individuals over a long period of time and the gTer-ma (short) transmission. The latter is derived from teaches concealed by Padmasambhava and his spiritual consort Yeshes Tsogyal to be discovered when the circumstances were right by tertons (gTer-stons). They are therefore a very direct communication and are appropriate to circumstances now whereas the long transmission offers the confidence of knowing that it has worked and been realised by a succession of people before.
The Treasure transmission comprises the innumerable treasure texts revealed by subsequent Treasure Masters, which were hidden by Guru Rinpochey himself in 9th century as well as numerous teachings later revealed through enlightened minds and meditative visions of Nyingma masters. Hundreds of masters have appeared who have revealed treasures. Among them, Nyangral Nyima Özer (1124-92), Guru Chowang (1212-70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and Jamyang Khyentse (1820-1892) are renowned as the Five Kings of the Treasure Masters. Their revealed treasures concern, among others, the cycle of teachings and meditations related to Avalokiteshvara, Guru Rinpochey’s sadhanas, the Dzogchen teachings, the Ka-gyey cycle of teachings, the Vajrakila or Phurba cycle of teachings, medicine and prophecies.
Consequently, as well as the standard Mahayana Buddhist canon of the Kangyur and Tangyur, many further teachings may be found in the Collection of a Hundred Thousand Nyingma Tantras, compiled in thirteenth century by Tertön Ratna Lingpa (1403-1473) and organised by Kunkhyen Longchen Ramjampa (1308-1363). Besides this, numerous works such as the sixty volumes of the Rinchen Terdzod compiled by Kongtrul Yonten Gyatso (1813-1899) and the writings of Rongzom, Dodrupchen, Paltrul, Mipham and many others have added to the rich collection of Nyingma literature.
Yeshes Tsogyal, King Tri-song De-tsen, Vairocana the Translator, gNyags Jnanakumara, Sang-gye Yeshe and Rin-chen Chogother 25 disciples of Padmasambhava were charged with the responsibility to pass the Dharma on to future generations. They have all repeatedly been reborn as masters of kama and terma to guide successive generations of practitioners and protect the Nyingma School evn to the present day.
Unlike the other Buddhist traditions the Nyingmapas did not become institutionalised until much later in their history. Apart from Samye, no major monasteries were built until the 12th century.
This first period was known as the Early Translation, Ngagyur (sna ’gyur) and those who practiced the tradition that this gave rise to were eventually to be called the Nyingma (rnying ma, tr. Ancient Ones) to distinguish them from the followers of later traditions which later evolved known as the Sarma (gsar ma).
Following the murder of the last Dharma King, Ral-pa-can in 836 CE, his brother, King Glangdarma, waged war on Buddhism and the monasteries were destroyed. Protected by the disciples of Padmasambhava and Vimalamitra, Buddhism survived in Tibet through the lineages of ordained lay yogins or ‘ngakpas and ngakmos’.
The Vinaya (monastic) sangha was preserved by three monks, sMar, Rab and gYo who smuggled sacred texts to the remote province of A-mdo where they could be kept safely.
The official persecution only lasted about a dozen years but Tibet remained in confusion. Tibet had fragmented into ten small kingdoms. It wasn’t until the tenth century CE that the ruined monasteries and temples started to be restored. Slowly practitioners started crossing to and from India and Tibet. Of these the most important was Smrtijnanakirti (892 – 975).
At Ukpalung Monastery in Central Tibet, the Nyingma master Zurpoche Shakya Jungney collected thousands of texts during the 10th Century CE, classifying and arranging Tantras together with their commentaries, practice and ritual manuals.
Led by Rinchen Zangpo (957 – 1055) who had studied in Kashmir in the 10th and 11thCenturies CE a second wave of translation and interpretation occurred resulting in the New Translation period of the Sarma. The resulting traditions of this second wave included the Kadam, (later to evolve into the Gelug), Sakya, Kagyud, Shangpa Kagyud, Chöd and Shije, Kalachakra and Urgyen Nyendrub. Together with the Nyingma these are sometimes referred to as the Eight Chariots of Spiritual Accomplishment (sgrub brgyud shing rta brgyad).
All the major Sutrayana teachings of the Buddha and the sastras of the Mahapanditas were preserved in revised and modified translations by the new schools and constitute a heritage shared by all schools. The texts of the Inner Tantras which were translated in the early period are the unique heritage of the Nyingma School.
Nechung Monastery was built in Central Tibet by Chokpa Jangchub Palden and Kathok Monastery was founded in Kham by Ka Dampa Desheg (1112-92 CE) in 1159 CE. From the 15th century onwards, great monastic universities were built, such as Mindroling, founded in 1676CE by Rigzin Terdag Lingpa, otherwise known as Minling Terchen Gyurmed Dorje (1646-1714CE) and Dorje Drag founded in 1659 CE by Rigzin Ngagi Wangpo in central Tibet; and Palyul established by Rigzin Kunsang Sherab in 1665 CE; Dzogchen built by Dzogchen Pema Rigzin in 1685 CE and Zhechen established by Zhechen Rabjampa in 1735 CE, all in Kham province. Dodrupchen and Darthang monasteries were established in Amdo.
In the 15th Century CE, the Inner Tantras preserved at Ukpalung Monastery were gathered together by Nyingma Master Ratna Lingpa into a collection known as the Nyingma Gyudbum.
Orgyen Terdag Lingpa and Lochen Dharmashri collect ancient Nyingma Kama texts together thus preserving them in the 17th Century CE.
In the 18th Century CE Kunkhyen Jigme Lingpa and Gertse Mahapandita verify the authenticity of the Nyingma Gyudbum inner tantra texts and compose catalogues and histories for a blockprint edition made at Derge, eastern Tibet.
During the 19th Century CE Jamyang Khyentse Wangpo, Kongtrul Lodro Thaye, and Chogyur Dechen Lingpa assembled thousands of Terma treasure texts from throughout Tibet, creating a collection known as the Rinchen Terdzod.
Monastic institutions re-established in exile include Thekchok Namdrol Shedrub Dargye Ling, in Bylakuppe, Karnataka State; Ngedon Gatsal Ling, in Clementown, Dehradun; Palyul Chokhor Ling and E-Vam Gyurmed Ling in Bir, and Nechung Drayang Ling at Dharamsala, and Thubten E-vam Dorjey Drag at Shimla in Himachal Pradesh, India.
The Nyingma classifies the teachings into 9 yanas or vehicles. These can each be considered both as being complete within themselves having a ground, a path and a fruit, or alternatively as steps along a continuum towards the Great Perfection. It is also said that each contains all of the other yanasPema Tinley Rinpoche
Ngagpa Lama Pema Tiley Rinpoche was born 14th April 1977 in Dolphu-VDC, Mugu District, a very remote area in Nepal. He started learning Buddha Dharma at very young age. He is terrifically Dharma loving person during from his childhood. He never allow any body near him to do evil Karma. He was enthroned with a honour of Vajra Master (master) by his root master in beginning of 1998.
In the mid of 1998, he received all the teachings about Choe Tshogs Rinchen Threngwa (precious garland collection of Choe or cutting) from Zhabdrung rinpoche. Then his root guru directed him to establish a monastery and continue choe teachings through it in future. Rinpoche granted the name called ‘Chimed Ga-tsal Ling’ (ceaseless garden of happiness). Then in Jan’ 1999, he went to retreat for 19 months on Amitabha Buddha in Sang-ngag Phurpaling retreat center with the H.H Jatral Rinpoche’s direction.
He went to Dzogchen Bairoling Dharma Center in Ireland to give teachings to the devotees of Dharma over there in 2001. He stayed there for 3 years to share his Dharma. Then he returned back and started to give shape to the project ‘Chimed Ga-tsal Ling’ in mid of 2005. He bought a piece of land on the shore of Kathmandu valley village called Sankhu. He started to build retreat house in the beginning, which is already accomplished.
In 2007, he got opportunity to get audience with his holiness the Dalai Lama in Dharamsala in India. His holiness was impressed with his future plan. His holiness offered name for Tibetan Medical Clinic as ‘Ga Dey Che Kyong Menkhang’ which literally means clinic of nurturing with joy and happiness. And ’Kunphen Rigney Lobdra’ for the school, which means ‘School where you learn to benefits all. His holiness advised him to build all these projects for the benefits of all sentient being.
Currently, partial part of the Traditional Tibetan Medical Clinic is running. He have planted medical herbs in the land that he have in the village. Few Lamas are under retreat in the center.
The Pali word metta is a multi-significant term meaning loving-kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pali commentators define metta as the strong wish for the welfare and happiness of others (parahita-parasukha-kamana). Essentially metta is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through metta one refuses to be offensive and renounces bitterness, resentment and animosity of every kind, developing instead a mind of friendliness, accommodativeness and benevolence which seeks the well-being and happiness of others. True metta is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Metta is indeed a universal, unselfish and all-embracing love.
Metta makes one a pure font of well-being and safety for others. Just as a mother gives her own life to protect her child, so metta only gives and never wants anything in return. To promote one’s own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all. By making this change one also promotes one’s own well-being in the best possible manner.
Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehavior. Metta is also the attitude of a friend who wants to give one the best to further one’s well-being. If these qualities of metta are sufficiently cultivated through metta-bhavana — the meditation on universal love — the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.
Apart from its higher implications, today metta is a pragmatic necessity. In a world menaced by all kinds of destructiveness, metta in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding. Indeed, metta is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.
修行生活 ，生活修行 修行與生活到最後是沒有分別的。 但在達到這最後的過程中，兩者是分割的，充其量只能將修行歸類為生活的一部分。 之所以這麼說，是如果剛開始就將生活與修行劃成等號，那就很容易會『退道』。 這個結果是很可惜的。 原本的生活慣性思維，很難改變，所以需要借『修』來改變錯誤的『行』。 這個『修』是不同於原本的慣性思維，所以在社會上容易被視為『異端』。 因此修行歸修行，生活歸生活。 透過這個『修』的了悟覺知，逐漸改變生活上的『行』。 修行開始與生活融合。 使生活上的『行』逐漸向正確的方向去『趨近』。 最終修行與生活合一，達到行、住、坐、臥如一的境界。 如果開始便將修行與生活合一，那麼便容易忽略『修』而完全回歸於原本的生活慣性中。 藉由『修』與生活上『行』的交叉互動，才有漸次了悟的可能。 『修』的了悟，進而付諸『行』的實證。 『見山是山，見水是水』。最後仍是『見山是山，見水是水』。 只是此山非彼山，此水亦非彼水。 修行是透過交互運用，才能使之相融，偏執於『修』也不行，偏執於『行』也不行cheers!
erm……..its never easy to be a Ling cultivation mentor for my age…
facing students n their families…facing their problems, facing their tao xing/ren xing problems.. facing their xiu xing obstacles and tests….facing their doubts…facing their emotional turmoils..facing their betrayal, facing their disrespect…facing nasty comments pass by others….there r so many times…i feel set backs n really wana giving up ….and jus go bk and report for my failure…
however today after i see my students performing a “feat” which i hv been always been preparing for the past 2 years…the sense of joy..really overwhelm me.. ..it really make me feel watever i put in also worth it de….
well its a reminder…i should never give up my mission jus becos of some minority of them…i will fufill my “mission” no matter hw much i need to give up …no matter hw much i need to swallow….can save 1, i will save 1…
long long time no feel so happy le………..心量