<\/p>\n
G\u1eedi c\u00e1c b\u1ea1n \u0111\u1ea1o,
\nnh\u1eefng ai g\u1eafn k\u1ebft v\u1edbi t\u00f4i do duy\u00ean nghi\u1ec7p, l\u00f2ng tin, nguy\u1ec7n l\u1ef1c,<\/p>\n
N\u0103m th\u00e1ng qua v\u1edbi \u0111\u1ed9ng c\u01a1 trong s\u00e1ng, b\u1ea5t ch\u1ea5p kh\u00f3 kh\u0103n th\u1ec3 ch\u1ea5t, tinh th\u1ea7n, ph\u00ed t\u1ed5n c\u00e1c b\u1ea1n \u0111\u00e3 t\u1edbi h\u1ecdc ph\u00e1p t\u00f4i, gi\u00fap \u0111\u1ee1 t\u00f4i, \u0111em t\u1ea5m l\u00f2ng th\u00e0nh \u0111\u1ed1i \u0111\u00e3i t\u00f4i. V\u00e0 t\u00f4i, v\u1edbi \u0111\u1ed9ng c\u01a1 trong s\u00e1ng, \u0111\u00e3 d\u1ea1y ph\u00e1p v\u00e0 ch\u0103m lo cho c\u00e1c b\u1ea1n, gi\u1eef c\u00e1c b\u1ea1n trong t\u00e2m, c\u1ea7u nguy\u1ec7n, tr\u00ec t\u1ee5ng h\u00e0ng ng\u00e0y cho c\u00e1c b\u1ea1n. C\u1ee9 nh\u01b0 v\u1eady, \u0111\u00e3 h\u00ecnh th\u00e0nh \u0111o\u1ea1n \u0111\u1ea7u v\u00e0 \u0111o\u1ea1n gi\u1eefa c\u1ee7a k\u1ebft n\u1ed1i thi\u1ec7n l\u00e0nh gi\u1eefa c\u00e1c b\u1ea1n v\u00e0 t\u00f4i. C\u00f2n \u0111o\u1ea1n cu\u1ed1i ch\u1eafc r\u1ed3i s\u1ebd m\u01b0\u1eddi ph\u1ea7n t\u1ed1t \u0111\u1eb9p khi cu\u1ed9c \u0111\u1eddi c\u00e1c b\u1ea1n tr\u1ecdn v\u1eb9n h\u00e0i h\u00f2a v\u1edbi Ph\u00e1p.<\/p>\n
\u0110\u00e2y kh\u00f4ng ph\u1ea3i vi\u1ec7c ta l\u00e0m tr\u00e1i \u01b0\u1edbc mu\u1ed1n, kh\u00f4ng ph\u1ea3i do b\u1ecb \u00e9p, b\u1ecb l\u1eeba g\u1ea1t m\u00e0 l\u00e0m. \u0110\u00e2y l\u00e0 vi\u1ec7c ta l\u00e0m t\u1ef1 t\u00e2m th\u00e0nh, do duy\u00ean nghi\u1ec7p v\u00e0 nguy\u1ec7n l\u1ef1c. B\u1edfi vi\u1ec7c n\u00e0y ta l\u00e0m t\u1ef1 l\u00f2ng th\u00e0nh, n\u00ean ch\u00fang ta \u0111ang tu \u0111\u1ea1o v\u1edbi nguy\u1ec7n \u01b0\u1edbc v\u1ecb tha, v\u1edbi t\u00ecnh th\u01b0\u01a1ng.<\/p>\n
Nh\u01b0ng, uy l\u1ef1c c\u1ee7a nghi\u1ec7p \u0111\u00e3 \u0111\u01b0a t\u00f4i th\u00e0nh b\u00f4ng hoa nh\u1ecf tr\u00ean r\u1eb7ng n\u00fai, \u0111\u01b0\u1ee3c h\u01a1i \u1ea5m c\u1ee7a l\u00f2ng t\u1eeb n\u01a1i c\u00e1c b\u1ea1n che ch\u1edf.<\/p>\n
Nh\u1edd ho\u00e0n c\u1ea3nh, m\u00f4i tr\u01b0\u1eddng s\u1ed1ng khi c\u00f2n nh\u1ecf t\u00f4i \u0111\u00e3 \u0111\u01b0\u1ee3c h\u01b0\u1edfng thi\u1ec7n duy\u00ean to\u00e0n h\u1ea3o cho con \u0111\u01b0\u1eddng tu \u0111\u1ea1o. B\u1ea5t ch\u1ea5p s\u00f3ng gi\u00f3 kinh ho\u00e0ng c\u1ee7a th\u1eddi cu\u1ed9c, khi c\u00f2n l\u00e0 c\u1eadu b\u00e9 b\u1ea3n t\u00ednh t\u00f4i \u0111\u00e3 lu\u00f4n h\u01b0\u1edbng t\u1edbi thi\u1ec7n l\u00e0nh v\u00e0 th\u01b0\u01a1ng y\u00eau. T\u00f4i kh\u00e1t khao h\u01b0\u1edbng t\u1edbi t\u00e2m b\u1ed3 \u0111\u1ec1 v\u1edbi ni\u1ec1m vui v\u00e0 nguy\u1ec7n \u01b0\u1edbc m\u00e3nh li\u1ec7t, nh\u01b0 con th\u01a1 kh\u00e1t m\u1eb9. \u0110i\u1ec1u n\u00e0y l\u00e0 do nh\u1eefng khuynh h\u01b0\u1edbng nghi\u1ec7p, nh\u1eefng t\u1eadp qu\u00e1n hu\u00e2n t\u1eadp t\u1eeb ti\u1ec1n ki\u1ebfp – \u0111\u00e2y l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta \u0111\u1ec1u tin t\u01b0\u1edfng.<\/p>\n
Cu\u1ed9c s\u1ed1ng tu\u1ed5i th\u01a1 t\u00f4i th\u1eadt kh\u00f3 h\u00ecnh dung n\u1ed5i tr\u1eeb phi t\u00f4i c\u00f3 th\u1ec3 tr\u1ef1c ti\u1ebfp \u0111\u01b0a n\u00f3 ra cho b\u1ea1n th\u1ea5y. Th\u1ebf nh\u01b0ng, nh\u1edd s\u1ee9c m\u1ea1nh c\u1ee7a nghi\u1ec7p l\u1ef1c nh\u1eefng ph\u1ea9m t\u00e1nh t\u1ed1t l\u00e0nh trong t\u00f4i kh\u00f4ng b\u1ecb ph\u00f4i phai, h\u1ee7y ho\u1ea1i. S\u1ee9c m\u1ea1nh c\u1ee7a t\u1eadp qu\u00e1n, c\u1ee7a xu h\u01b0\u1edbng thi\u1ec7n l\u00e0nh \u0111\u00e3 \u0111\u01b0a t\u00f4i \u0111i theo con \u0111\u01b0\u1eddng n\u00e0y. Ch\u00fang ta n\u00f3i \u0111\u00f3 l\u00e0 nghi\u1ec7p l\u1ef1c, nh\u01b0ng tr\u01b0\u1edbc h\u1ebft \u0111\u00f3 l\u00e0 s\u1ee9c m\u1ea1nh c\u1ee7a khuynh h\u01b0\u1edbng, th\u00f3i quen \u0111\u01b0\u1ee3c hu\u00e2n t\u1eadp. V\u1edbi t\u00f4i \u0111i\u1ec1u n\u00e0y th\u1eadt r\u00f5 r\u00e0ng. \u0110\u00e2y l\u00e0 d\u1ea5u hi\u1ec7u trong ti\u1ec1n ki\u1ebfp t\u00f4i \u0111\u00e3 vun tr\u1ed3ng kh\u00e1t ng\u01b0\u1ee1ng \u0111\u1eb7c bi\u1ec7t \u0111\u1ed1i v\u1edbi Ph\u1eadt Ph\u00e1p. Ch\u00ednh duy\u00ean nghi\u1ec7p v\u00e0 nguy\u1ec7n l\u1ef1c \u0111\u00e3 \u0111\u01b0a ch\u00fang ta h\u1ed9i ng\u1ed9.<\/p>\n
T\u00e2m h\u1ecd \u0111\u1ea7y phi\u1ec1n n\u00e3o nh\u01b0 v\u1eabn v\u1eady x\u01b0a nay, n\u00ean h\u1ecd c\u1ee9 bu\u1ed3n kh\u1ed5, c\u1ee9 ganh ghen \u0111\u1ed1 k\u1ecb v. v. nh\u01b0 x\u01b0a nay v\u1eabn th\u1ebf. C\u0169ng v\u1eady, c\u00e1c b\u1ea1n c\u0169ng bu\u1ed3n kh\u1ed5, c\u0169ng ganh ghen \u0111\u1ed1 k\u1ecb \u0111\u00f4i khi. C\u00e1c b\u1ea1n c\u0169ng kh\u00f4ng h\u01a1n kh\u00f4ng k\u00e9m g\u00ec h\u1ecd c\u1ea3.<\/p>\n
C\u00f3 nh\u1eefng ng\u01b0\u1eddi mang danh l\u00e0 l\u1ea1t ma, tulku, khenpo nh\u01b0ng l\u1ea1i d\u00f9ng ti\u1ec1n c\u00fang d\u01b0\u1eddng \u0111\u1ec3 nu\u00f4i gia \u0111\u00ecnh v\u00e0 nh\u1eefng vi\u1ec7c t\u01b0\u01a1ng t\u1ef1. Vi\u1ec7c h\u1ecd l\u00e0m khi\u1ebfn t\u00f4i bu\u1ed3n c\u01b0\u1eddi. T\u00f4i nh\u00ecn h\u1ecd v\u00e0 c\u01b0\u1eddi gi\u1ec5u khi th\u1ea5y h\u1ecd d\u00ecu d\u1eaft k\u1ebb kh\u00e1c \u0111i tr\u00ean con \u0111\u01b0\u1eddng c\u1ee7a s\u00e2n h\u1eadn, tham ch\u1ea5p, t\u1ef1 khen m\u00ecnh v\u00e0 ch\u00ea bai ng\u01b0\u1eddi kh\u00e1c. M\u1ee5c \u0111\u00edch c\u1ee7a Gi\u00e1o ph\u00e1p l\u00e0 l\u00eca tho\u00e1t t\u00e2m ng\u00e3 ch\u1ea5p, v\u1ecb k\u1ec9, v\u1eady t\u1ea1i sao nh\u1eefng vi\u1ec7c l\u00e0m ho\u00e0n to\u00e0n tr\u00e1i v\u1edbi \u0110\u1ea1o – t\u1ef1 khen m\u00ecnh v\u00e0 ch\u00ea ng\u01b0\u1eddi – l\u1ea1i c\u00f3 th\u1ec3 g\u1ecdi l\u00e0 “tu”?<\/p>\n
V\u1ecb th\u1ea7y n\u00e0o c\u0169ng d\u1ea1y ph\u1ea3i n\u01b0\u01a1ng t\u1ef1a m\u1ed9t \u0111\u1ea1o s\u01b0, v\u00e0 ai c\u0169ng n\u00f3i c\u1ea7n ph\u1ea3i c\u00f3 l\u00f2ng tin m\u00e3nh li\u1ec7t. Ai c\u0169ng bi\u1ebft chuy\u1ec7n b\u00e0 l\u00e3o \u0111\u1eafc \u0111\u1ea1o nh\u1edd chi\u1ebfc r\u0103ng ch\u00f3 trong “L\u1eddi V\u00e0ng Th\u1ea7y T\u00f4i”. N\u1ebfu c\u00e1c b\u1ea1n nh\u01b0 b\u00e0 l\u00e3o n\u1ecd, th\u00ec t\u00f4i s\u1ebd l\u00e0 c\u00e1i r\u0103ng ch\u00f3 kia. Gi\u1ea3 nh\u01b0 ch\u1eb3ng c\u00f3 ch\u00fat x\u00e1 l\u1ee3i n\u00e0o tu\u00f4n ra t\u1eeb t\u00f4i, t\u1ee9c l\u00e0 c\u00e1c b\u1ea1n \u0111\u00e3 kh\u00f4ng \u0111\u01b0\u1ee3c nh\u01b0 b\u00e0 l\u00e3o n\u1ecd. C\u00f2n n\u1ebfu c\u00e1c b\u1ea1n \u0111\u01b0\u1ee3c nh\u01b0 b\u00e0 l\u00e3o n\u1ecd th\u00ec ch\u1eafc ch\u1eafn x\u00e1 l\u1ee3i s\u1ebd t\u1eeb t\u00f4i m\u00e0 tu\u00f4n ra. Tuy nhi\u00ean, x\u00e1 l\u1ee3i t\u00f4i kh\u00f4ng ph\u1ea3i nh\u1eefng vi\u00ean tr\u00f2n tr\u00f2n l\u00e0m t\u1eeb x\u01b0\u01a1ng, \u0111\u00f3 l\u00e0 Di\u1ec7u Ph\u00e1p \u00e2m tu\u00f4n ra t\u1eeb kho b\u00e1u \u1edf n\u01a1i c\u1ed5 h\u1ecdng t\u00f4i.<\/p>\n
Ph\u00e1p kinh \u0111i\u1ec3n, ph\u00e1p tu ch\u1ee9ng l\u00e0 ch\u00e2n th\u1eadt x\u00e1 l\u1ee3i Ph\u1eadt. Gi\u00e1o l\u00fd t\u00e1nh Kh\u00f4ng v\u00e0 Thanh t\u1ecbnh Quang ch\u00ednh l\u00e0 x\u00e1 l\u1ee3i c\u1ee7a Ph\u00e1p th\u00e2n. \u0110\u00f3 l\u00e0 Vua c\u1ee7a x\u00e1 l\u1ee3i. Khi gi\u00e1o l\u00fd n\u00e0y \u0111\u01b0\u1ee3c trao truy\u1ec1n cho b\u1ea1n th\u00ec vi\u1ec7c b\u1ea1n c\u00f3 th\u00e0nh t\u1ef1u hay kh\u00f4ng ph\u1ee5 thu\u1ed9c v\u00e0o ch\u00ednh b\u1ea1n. \u0110\u1ee9c Ph\u1eadt \u0111\u00e3 n\u00f3i: “Ph\u1ea3i bi\u1ebft r\u1eb1ng gi\u1ea3i tho\u00e1t ph\u1ee5 thu\u1ed9c v\u00e0o c\u00e1c \u00f4ng.” C\u0169ng th\u1ebf, \u0111i\u1ec1u \u0111\u00f3 ph\u1ee5 thu\u1ed9c v\u00e0o n\u1ed7 l\u1ef1c v\u00e0 t\u00e2m ch\u00ed th\u00e0nh ch\u00ed t\u00edn c\u1ee7a b\u1ea1n.<\/p>\n
Trong t\u1ea5t c\u1ea3 c\u00e1c truy\u1ec1n th\u1eeba \u0111\u1ec1u c\u00f3 nh\u1eefng v\u1ecb t\u0103ng, ni ti\u1ebfp t\u1ee5c kinh doanh ki\u1ebfm l\u1eddi sau khi \u0111\u00e3 th\u1ecd gi\u1edbi xu\u1ea5t gia. H\u1ecd \u0111\u00e3 \u0111\u1ec3 cho c\u1ee7a c\u1ea3i v\u1eadt ch\u1ea5t l\u00f4i cu\u1ed1n. H\u1ecd d\u1ea1y Ph\u00e1p trong th\u1eddi bu\u1ed5i m\u00e0 c\u1ee7a c\u1ea3i v\u1eadt ch\u1ea5t \u0111\u01b0\u1ee3c l\u1ea5y l\u00e0m n\u1ec1n t\u1ea3ng [cu\u1ed9c s\u1ed1ng] cho n\u00ean c\u0169ng b\u00ecnh th\u01b0\u1eddng th\u00f4i n\u1ebfu h\u1ecd c\u00f3 d\u1ea1y Ph\u00e1p, ban qu\u00e1n \u0111\u1ea3nh, truy\u1ec1n lung … m\u00e0 ch\u1eb3ng h\u1ec1 quan t\u00e2m: h\u1ecd c\u00f3 n\u1eafm \u0111\u01b0\u1ee3c n\u1ec1n t\u1ea3ng c\u1ee7a ph\u00e1p \u0111\u00f3 hay kh\u00f4ng, h\u1ecd c\u00f3 \u0111\u01b0\u1ee3c truy\u1ec1n th\u1eeba hay kh\u00f4ng, h\u1ecd \u0111\u00e3 tu ph\u00e1p \u0111\u00f3 hay ch\u01b0a, v\u00e0 h\u1ecd c\u00f3 gi\u1eef gi\u1edbi h\u1ea1nh thanh t\u1ecbnh \u0111\u1ed1i v\u1edbi Ph\u00e1p, v\u1edbi \u0110\u1ea1o s\u01b0 hay kh\u00f4ng.<\/p>\n
M\u1ed9t s\u1ed1 l\u1ea1t ma T\u00e2y T\u1ea1ng kh\u00f4ng nh\u1eefng, ch\u00ednh h\u1ecd, kh\u00f4ng tu tr\u00ec m\u1ed9t ph\u00e1p n\u00e0o c\u1ea3 m\u00e0 c\u00f2n t\u1ef1 x\u01b0ng l\u00e0 \u0111ang d\u1ea1y ph\u00e1p Dzogchen trong khi kh\u00f4ng h\u1ec1 bi\u1ebft Dzogchen l\u00e0 g\u00ec. Nh\u1eefng l\u1ea1t ma nh\u01b0 v\u1eady \u0111\u00e3 xu\u1ea5t hi\u1ec7n \u1edf Trung qu\u1ed1c v\u00e0 \u1edf nh\u1eefng n\u01a1i n\u00e0o \u0111\u00f3 n\u1eefa; v\u00e0 h\u1ecd c\u0169ng \u0111\u00e3 xu\u1ea5t hi\u1ec7n \u1edf M\u1ef9. M\u1ed9t s\u1ed1 l\u1ea1t ma ch\u1ed1ng l\u1ea1i B\u1ed5n s\u01b0 c\u1ee7a m\u00ecnh, \u0111\u00e3 n\u1ed5i lo\u1ea1n ch\u1ed1ng l\u1ea1i \u0110\u1ea1o s\u01b0 c\u1ee7a h\u1ecd, nh\u01b0ng v\u1eabn s\u1eafm vai l\u1ea1t ma quan tr\u1ecdng. H\u1ecd d\u1ea1y Ph\u00e1p cho nh\u1eefng ng\u01b0\u1eddi bi\u1ebft r\u1ea5t \u00edt v\u1ec1 Ph\u00e1p v\u00e0 v\u1ec1 nh\u1eefng ph\u1ea9m t\u00e1nh quan tr\u1ecdng c\u1ee7a m\u1ed9t b\u1eadc \u0110\u1ea1o s\u01b0. \u0110\u00e2y l\u00e0 m\u1ed9t trong nh\u1eefng d\u1ea5u hi\u1ec7u cho th\u1ea5y ch\u00fang ta \u0111ang s\u1ed1ng trong m\u1ed9t th\u1eddi \u0111\u1ea1i suy \u0111\u1ed3i.<\/p>\n
Ng\u00e0i Patrul Rinpoche d\u1ea1y r\u1eb1ng th\u1eadt l\u00e0 v\u00f4 ngh\u0129a n\u1ebfu c\u1ee9 \u0111\u00f2i gi\u00e1o l\u00fd th\u00e2m di\u1ec7u trong khi ch\u01b0a h\u1ec1 thi\u1ebft l\u1eadp \u0111\u01b0\u1ee3c n\u1ec1n t\u1ea3ng cho vi\u1ec7c th\u1ecd nh\u1eadn gi\u00e1o l\u00fd \u0111\u00f3. Thi\u1ebfu s\u1ef1 chu\u1ea9n b\u1ecb c\u1ea7n thi\u1ebft th\u00ec vi\u1ec7c th\u1ecd nh\u1eadn gi\u00e1o l\u00fd th\u00e2m di\u1ec7u s\u1ebd kh\u00f4ng \u0111em l\u1ea1i ch\u00fat l\u1ee3i l\u1ea1c n\u00e0o c\u1ea3, v\u00e0 ch\u1eafc ch\u1eafn s\u1ebd n\u1ea3y sinh nguy c\u01a1: ng\u01b0\u1eddi th\u1ecd nh\u1eadn gi\u00e1o l\u00fd s\u1ebd ho\u00e0n to\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ee7 kh\u1ea3 n\u0103ng \u0111\u1ec3 th\u00e2m nh\u1eadp v\u00e0o nh\u1eefng t\u1ea7ng ngh\u0129a th\u1eadm th\u00e2m.<\/p>\n
Vi\u1ebft b\u1edfi Hungkar Dorje Rinpoche t\u1ea1i Hoa K\u1ef3 th\u00e1ng 12 n\u0103m 2013.<\/em><\/p>\n Hi\u1ebfu Thi\u1ec7n (Lotsawa) Vi\u1ec7t d\u1ecbch, 2013.<\/p>\n ______________________ <\/p>\n My dear Dharma friends These years you have with pure motivation, physical and mental hardship and difficulties, and expenditure have come to receive my teachings, help me, and show me kindness, and I have, with a pure motivation, taught you the Dharma, cared for you kept you in my mind, and done daily recitations and prayers for you. In this way there has formed the beginning of a good auspicious connection between us, and a good auspicious connection in the middle. The adornment of a concluding auspiciousness is for your lives to be in accord with the Dharma. This is not something that we do against our wishes, that we are forced to do, or been tricked into doing, but something we are all doing sincerely on the basis of our karma and prayers. As this is something we are doing sincerely, we are practicing the Dharma with aspiration, altruism, love, and kindness.<\/p>\n Through the power of karma I was born in Tibet, the land of snow, which is rich in fierce bitter winds and poor in oxygen and warmth. Distinctive features of my life were that till the age of ten I had never seen a vegetable. During those years my food was primarily yoghurt in the summer and tsampa in the winter. I was just an ordinary nomad boy growing up in a small area far away from anywhere. In terms of my environment and education when I was little, I was just a boy who was a nomadic herder and I knew of nothing else. However, the wheel of the power of indescribable karma has brought me from there to become a little flower on a mountain range protected by the warmth of your kindness.<\/p>\n Because of my environment and the circumstances I lived in while I was a boy, I was to encounter perfect conditions for Dharma practice. Even though the upheaval of the times was traumatic, even as boy my nature continued to be kind and loving, and I longed for the bodhicitta with great aspiration and joy, like a child longs for its mother. This appears to the because of the karmic tendencies and familiarization in previous lives that we believe in. The conditions I lived in when I was little are difficult to conceive of unless I could directly show them to you. Nevertheless, because of the power of my karmic tendencies, the good qualities in my nature could not be lost or destroyed. The power of habitual tendency has now brought me in this direction and to this path. We can call this the power of karma but this is primarily the increase of the power of habitual tendencies. I see this clearly.<\/p>\n This is an indication that in my previous life I have developed the habitual tendency for the Dharma.<\/p>\n It is karma and prayer that have brought us together. I am just one person, with one nature and one personality. While you trust in me and consider me worthy to follow as a teacher, there are others who do not see me as worthy to be followed as a teacher. This is because of the power of karma and prayers. It doesn’t make me any better because you hold me in esteem, and it doesn\u2019t make me any worse when others don\u2019t. You don\u2019t suffer any loss in following me as out master, and those who follow another master don\u2019t gain any more by it. Their minds have the same afflictions as before, so that they are sometimes unhappy, sometimes jealous, and so on, just as they always were, and still they experience the same problems in life that they did before and in the same way you remain sometime unhappy, sometimes jealous and you are no worse off than they are.<\/p>\n I travel back and fore, collecting donations to help my temple and monastery. Other lamas are also doing the same thing collecting funds for temples and monasteries. I still continue with my work of preserving the culture, establishing schools, giving medicine to the sick, giving food and clothes to the poor, spreading education among the people, and so on and so I am doing more than others, and this is evident it\u2019s not just empty boasting.<\/p>\n There are some who are called lamas, tulkus, or khenpos who use donations to support their own families and so on. When I see what they do it makes me laugh. I look upon them with derision when I see them bringing people onto a path of aversion and attachment, praising themselves and criticizing others.<\/p>\n Our goal in the Dharma is to cut through and suppress fixation on the self and selfishness, so how can doing the opposite \u2014praising and praising oneself and criticizing others\u2014be following the Dharma?<\/p>\n Everyone teaches that we all have to rely on a teacher and all agree that we need to have excellent faith.<\/p>\n You all know the story in The Words of My Perfect Teacher, about the old woman who became enlightened through a dog\u2019s tooth. If you can be the same as that old woman, then I can be like the dog\u2019s tooth. If no relics come out of me, then you have not become like the old lady. If you do become like the old woman then relics will definitely come from me. However, my relics are not like the little spheres made of bone, they are the teachings of the Dharma that comes from the Dharma treasure in my throat. The Dharma of scripture and realization are the true relics of the Buddha and the teaching of the awareness of emptiness and luminosity are the relics of the dharmak\u0101ya, which are the kings of relics. When these are given to you, whether or not you obtain the siddhis depends on you. The Buddha has said, \u201cKnow that your liberation depends on you.\u201d In that way, it depends on your own enthusiasm, diligence, and faith.<\/p>\n If your faith in the lama is genuine, you will have a view that is the same in your mouth and in your heart. It is the conduct where what you say and think are the same. If you have a good outer appearance of practice but deep inside you have doubts and think of receiving Dharma from another lama than your own and think, \u201cIf my lama doesn\u2019t teach something I can get it from another lama and it will be the same,\u201d then you don\u2019t have genuine devotion, and though you practice hard there will be little benefit from it. That is the way things are.<\/p>\n This present time is an age of prosperity, Therefore lamas, tulkus, and khenpos all say \u201cDon\u2019t le your head be turned by material wealth\u201d but their own heads are pretty much turned by it. This is not just a crucial factor in Tibetan Buddhism alone, but is also in southern Buddhism, Chinese Buddhism, Vietnamese Buddhism and Buddhism in the west. In all dharma lineages there are monks and nuns who still engage in business after their ordination and so on, and this is because they have fallen under the allure of material wealth.<\/p>\n They teach the Dharma in a time that is based on material wealth as their basis, and so now it is normal that they teach Dharma and give various empowerments and reading transmissions, spreading their teachings without any concern over whether they have the foundation for that Dharma, whether they have the lineage, whether they have practiced it or whether they have pure commitment to the Dharma and lama. Not only do some lamas in Tibet not do any practice at all themselves, but also without knowing what Dzogchen means they claim to teach Dzogchen. There are many like that in China and elsewhere and they have also appeared in America.<\/p>\n Some lamas have turned against their own lama, have rebelled against them, and yet they play the role of being important lamas. They give Dharma teachings to people who know very little about the Dharma and the important qualities of a Dharma teacher. This is one of the signs that we are living in bad times.<\/p>\n In my tradition, one practices properly the successive stages of the preliminary practices, have unchanging faith in the lama and then receive instructions on the nature of the mind. You should know that if a lama points this out earnestly and seriously, teaching again and again about this foundation, and doesn\u2019t teach any profound Dharma until this is established in their minds, that is a sign of the lama\u2019s genuine affection for his pupils.<\/p>\n Patrul Rinpoche has taught that it is meaningless to request profound Dharma teachings without first establishing a foundation. Without the necessary preparation receiving profound Dharma teachings will not be of any benefit and there is the definite danger that eventually one will not be able to recognize what the deep meaning is.<\/p>\n Hungkar Dorje, written in America December 2013.<\/p>\n ______________________ “Ph\u00e1p kinh \u0111i\u1ec3n, Ph\u00e1p tu ch\u1ee9ng l\u00e0 ch\u00e2n th\u1eadt x\u00e1 l\u1ee3i Ph\u1eadt … \u0110\u00f3 l\u00e0 Vua c\u1ee7a x\u00e1 l\u1ee3i.” G\u1eedi c\u00e1c b\u1ea1n \u0111\u1ea1o, nh\u1eefng ai g\u1eafn k\u1ebft v\u1edbi t\u00f4i do duy\u00ean nghi\u1ec7p, l\u00f2ng tin, nguy\u1ec7n l\u1ef1c, N\u0103m th\u00e1ng qua v\u1edbi \u0111\u1ed9ng c\u01a1 trong s\u00e1ng, b\u1ea5t ch\u1ea5p kh\u00f3 kh\u0103n th\u1ec3 ch\u1ea5t, tinh th\u1ea7n, ph\u00ed t\u1ed5n … Read more<\/a><\/p>\n","protected":false},"author":21,"featured_media":6875,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[146],"tags":[],"acf":[],"_links":{"self":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts\/11222"}],"collection":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/users\/21"}],"replies":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/comments?post=11222"}],"version-history":[{"count":0,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts\/11222\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/media\/6875"}],"wp:attachment":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/media?parent=11222"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/categories?post=11222"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/tags?post=11222"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n[1]<\/sup> Ti\u00eau \u0111\u1ec1 do ng\u01b0\u1eddi d\u1ecbch \u0111\u1eb7t \u0111\u1ec3 ti\u1ec7n cho ng\u01b0\u1eddi \u0111\u1ecdc.<\/p>\nDHARMA – RELICS \u2013 GURU[2]<\/sup><\/h3>\n
\nwith whom I am connected by karma, prayer, faith and commitment.<\/p>\n
\n[2] <\/sup>The title is created by the translator for the convenience of the reader.<\/p>\n","protected":false},"excerpt":{"rendered":"