Pahala [2]

Dibagikan dengan anotasi oleh Lotuschef – 17 Juni 2017
Diterjemahkan oleh Lotus Nino
Sumber: [2] Phala 果位

Di atas ini: Mahaguru Lu sedang mengajarkan 道果 Lamdre.

道 – Tahapan Jalan (Marga)
果 – Tahapan Buah Keberhasilan (Phala)


Pencapaian
Istilah untuk momen pertama pencapaian adalah jalan memasuki aliran (sotāpatti-magga), yang memotong tiga belenggu pertama. Ia yang mengalaminya dinamakan sebagai seorang pemenang-aliran (sotāpanna).

Yang dikatakan sebagai srotapanna adalah yang mempunyai pemahaman intuitif mengenai dharma, mahluk bijak ini memiliki Pandangan Benar (sammā diṭṭhi) dan punya keyakinan yang tak tergoyahkan di dalam Buddha, Dharma, dan Sangha.
Buddha, Dharma, dan Sangha, kadang kala disebut sebagai Tiga Rangkap Sarana, dan di lain waktu disebut sebagai objek-objek yang dikenang.
Pada umumnya, keyakinan yang teguh di dalam Buddha, Dharma, dan Sangha, dianggap sebagai salah satu dari empat bagian pemenang-aliran (sotāpannassa angāni).
Srotapanna juga dikatakan telah “membuka mata Dharma” (Dharmacaksu), berhubung mereka telah merealisasikan bahwa apapun yang muncul pasti akan berakhir (tidak kekal).
Oleh karenanya keyakinannya kepada dharma yang sejati tak akan goyah.

Sekilas awal memahami elemen yang tak berkondisi, asankhata, mereka bisa melihat tujuan akhirnya, pada saat jalan yang mereka telusuri telah matang (marga-phala).
Sebaliknya di mana mereka yang memasuki aliran telah melihat nirwana dan kemudian menjadi yakin, maka seorang arhat mampu menenggak airnya sepenuhnya, bila menggunakan kiasan dari Sutra Kosambi (SN 12.68) – mengenai sebuah “sumur”, yang ditemui di sepanjang jalan yang gersang.

Namun sisa tiga jalan berikut:
Kembali sekali lagi (sakadāgāmin),
Tidak kembali (anāgāmin),
dan kedewaan (arahatta)
menjadi “takdir” (sammatta niyāma) bagi mereka yang memasuki aliran.
Pencerahan mereka sebagai seorang murid  (arya sravaka) menjadi tak terelakkan dalam 7 kehidupan melewati berbagai transmigrasi di antara menjadi dewa dan manusia;
Bila tekun (appamatta, appamāda) dalam bersadhana sesuai dengan instruksi (satthāra) dari Sang Guru Pembimbing, mereka bisa tersadarkan secara sempurna dalam kehidupan saat ini juga.
Di masa mendatang hanya ada sedikit penderitaan yang harus dilewati.
Dalam naskah-naskah agama Buddha masa awal (seperti Sutra Ratna) dikatakan bahwa seorang yang memasuki aliran tak akan lagi terlahir ke dalam rahim binatang, atau neraka, atau sebagai hantu kelaparan.
Berbagai jalan menuju tujuan kelahiran yang sengsara (durgati) telah ditutup bagi mereka.

Juga tak akan mungkin melakukan enam “kejahatan keji” (abhithanani) yang akan menjatuhkan mereka ke dalam neraka selama berkalpa-kalpa. Keenam kejahatan tersebut adalah: (1) membunuh ibu, (2) membunuh ayah, (3) membunuh arhat, (4) dengan niat jahat mencelakai Buddha hingga menumpahkan darah, (5)menyebabkan perpecahan di dalam paguyuban Sangha, dan (6) berguru pada guru lain.

Mereka hanya akan terlahir ke dalam keluarga “bangsawan”, atau sebagai mahluk surgawi.


Tiga belenggu
Di dalam kanon berbahasa Pali, kualitas seorang srotapanna digambarkan sebagai berikut:
… para bhiksu yang telah melepaskan tiga belenggu, adalah para pemenang aliran, mereka tegar, tak akan pernah lagi ditakdirkan mengalami kondisi duka, berjalan menuju penyadaran diri.
Demikianlah Dharma yang kuproklamirkan selalu jelas, terbuka, nyata terbukti, berkualitas tinggi.
— Sutra Alagaddupama

Tiga belenggu yang disingkirkan oleh sotapanna adalah:

[1] Pandangan Diri – Pandangan akan substansi atau gabungan (sankhata) bisa menjadi abadi di dalam lima agregat (wujud, perasaan, persepsi [daya paham], niat, pengetahuan kesadaran) dan kemudian dimiliki sebagai ‘aku’ (subjek), ‘aku’ (objek), atau ‘milikku’.
Seorang srotapanna sebenarnya tidak mempunyai pandangan mengenai diri (sakkāya-ditthi), karena doktrin tersebut diproklamirkan sebagai wujud kemelekatan yang halus.

[2] Melekat pada upacara dan ritual – Mengenyahkan pandangan bahwa ia menjadi suci dengan mudahnya lewat melakukan ritual (persembahan hewan, berbilas, menjapa, dll.) atau menganut moralisme secara kaku, atau bersandar kepada seorang dewa untuk penyelamatan tanpa menghiraukan sebab-musabab (issara nimmāna). Upacara dan ritual kini malah lebih mengaburkan daripada mendukung pandangan benar seorang srotapana yang mata dharma-nya telah terbuka.
Srotapanna menyadari bahwa penyelamatan hanya bisa dimenangkan melalui praktik Jalan Mulia Beruas Delapan. Ia telah menghilangkan gagasan mengenai mujizat maupun jalan pintas.

[3] Curiga dan ragu-ragu – Keraguan kepada Buddha, ajarannya (Dharma), dan komunitasnya (Sangha) telah dilenyapkan karena srotapanna secara pribadi telah mengalami kodrat sejati realitas melalui pengetahuan yang mendalam, dan wawasan tersebut mengkonfirmasi keakuratan ajaran Buddha.
Dengan melihat maka keraguan tersingkirkan, karena rupa merupakan sebuah wujud penglihatan (darsana) yang memampukannya untuk mengetahui (jnana).


Pencemaran
Menurut Penjelasan dalam Bahasa Pali, enam jenis pencemaran pada akhirnya akan ditinggalkan oleh seorang srotapanna, dan tidak ada lagi pelanggaran berat:
Iri hati
Cemburu
Munafik
Curang
Fitnah
Dominasi


Kelahiran Kembali
Seorang srotapanna terselamatkan dari kejatuhan ke berbagai situasi yang menyedihkan (mereka tak akan terlahir sebagai seekor binatang, hantu, atau mahluk neraka). Nafsu, kebencian dan khayalan mereka tidak cukup kuat untuk menyebabkan kelahiran kembali di alam-alam yang lebih rendah.
Ia masih harus terlahir kembali paling banyak 7 kali di alam manusia atau surga sebelum mencapai nirwana.
Tidak harus terlahir sebanyak 7 kali sebelum mencapai nirwana, berhubung seorang praktisi yang tekun bisa melaju ke tahap yang lebih tinggi di dalam kehidupan yang sama di mana ia mencapai tingkat Srotapanna dengan membuat sebuah niat dan usaha yang gigih untuk mencapai nirwana sebagai tujuan akhirnya.


Enam tindakan yang tak akan diperbuat
Seorang srotapanna tidak akan melakukan enam tindakan salah berikut:
Membunuh ibu sendiri.
Membunuh ayah sendiri.
Membunuh seorang arhat.
Dengan niat jahat melukai Buddha hingga menyebabkannya berdarah.
Sengaja membuat perpecahan dalam komunitas sangha.
Mengangkat guru lain [selain Buddha].

~~~~~~~~~~~~~~~

Ada kutipan di dalam Pengantar Redaktur di dalam “PARA MURID AGUNG SANG BUDDHA” oleh Nyanaponika Thera & Hellmuth Hecker.
Lihat: GREAT DISCIPLES OF THE BUDDHA - INTRODUCTION

“… Meski demikian, proses pencapaian yang lebih khusus merupakan sebuah proses yang disesuaikan di mana berbagai belenggu dipotong secara berurutan, dalam beberapa gugusan, pada empat peristiwa penyadaran yang berlainan.
Hal ini menghasilkan gradasi berlapis empat di antara para murid mulia, dengan setiap tahapan utama yang terbagi lagi ke dalam dua fase:
Sebuah fase di dalam jalan (marga), di mana murid yang bersangkutan mempraktikkan pelenyapan gugus belenggu tertentu;
Dan sebuah fase di dalam buah hasilnya (phala), di mana dobrakannya telah sempurna dan belenggu-belenggu telah dihancurkan.
Pembagian ini menjelaskan formula klasik Arya Sangha yang terdiri dari 4 pasangan dan 8 jenis orang yang mulia. …”

Mengenai jalan (marga) dan buah keberhasilan (phala):
[1] Beberapa guru dharma menekankan bahwa Jalur Mulia Beruas 8 bukanlah gerakan maju yang “linear”.
Namun menurut saya hal tersebut sangat masuk akal melihat bahwa “Pandangan Benar” (sammā-diṭṭhi) pasti berada di titik paling awal.
(Sebagai contoh, memahami bahwa “penolakan terhadap karma & kelahiran kembali merupakan “pandangan salah” – di dalam susunan Empat Kebenaran Mulia dan Hukum Sebab-Musabab (Pratityasamutpada). Saya tidak melihat bagaimana orang yang menolak konsep kelahiran kembali & karma bisa berkembang sebagaimana mestinya di sepanjang jalan.)
Dan juga, puncak dari Jalan Mulia Beruas Delapan pastilah “Keheningan Benar” (sammā-samādhi) – yang didefinisikan sebagai 4 rupa-jhana. (sebagai contoh: SN 45.8, MN-117, MN-141), karena jhana adalah kondisi pikiran di mana 5 rintangan yang menghidupi Kebodohan dan Hasrat telah disingkirkan (AN 10.61, 10.62).
Untuk menyingkirkan Kebodohan, jangan beri makan 5-rintangan melalui pencapaian jhana. Antara Pandangan Benar dan Keheningan benar terdapat perkembangan etika, perhatian penuh dan meditasi.
Demikianlah baru terlihat adanya kemajuan linear, dengan Jhana sebagai buah keberhasilan (phala) dari praktik (marga) yang mendahuluinya.
Benarkah pemahaman ini?

~~~~~~~~~~~~~~~~

Hahaha!

Berpikirlah baik-baik sebelum kamu memanifestasikan pikiranmu ke dalam tindakan!

Pelatihan Dharma belum tentu seperti yang kamu pikirkan!

Tentunya, kamu selalu punya PILIHAN – Mau melakukannya atau tidak! :)

Apakah kamu dengan sekuat tenaga masih mencoba untuk “menjatuhkan” wujud ciptaanmu yang kamu labeli sebagai “lotuschef”!

Saatnya sadar!
Bila kamu tidak keluar dari Jalan yang sedang kamu telusuri saat ini, kamu tak akan pernah mendapatkan Buah Pencerahan.

“Kejahatan” dari “manifestasimu” itu sedang kamu beri nyawa kehidupan dengan Iblis ciptaanmu sendiri!


Salam Metta,

Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef

唸百字明咒 Chanting 100 Syllables Mantra

Terjemahan Bahasa: Menjapa Mantra 100 Aksara

The Tibetan "HOM" Syllable

The 100-Syllable Dharani Wheel

蓮生活佛著作 ＞ 盧勝彥文集 ＞ 第45册文集_坐禪通明法 > 除業障與四加行

蓮生活佛著作 - 除業障與四加行 Clearing Karma & 4 Preliminaries

........
修者唸百字明咒：「嗡。別炸薩埵沙媽耶。媽奴巴拉耶。別炸薩埵爹奴巴地叉。 遮接咩巴娃。蘇多卡欲咩巴娃。蘇甫卡欲咩巴娃。晏奴拉埵咩巴娃。沙爾娃。司地。 咩不拉也叉。沙爾娃。嘎嘛。蘇渣咩。即彈木。司哩任古魯吽。哈哈。哈哈。訶。邦 嘎印。沙爾娃。打他架打。別炸媽咩門渣。別咭巴娃。嘛哈沙媽耶。薩埵阿。吽呸。 」此咒每修持一回誦二十一遍。

若堅修此法，金剛心菩薩見修持者，護持修持者，灌頂修持者，使修持者一切罪 障魔難疾病全部滌淨去除，罪業已消，全身輕快。
菩薩自頂入心，可得金剛心菩薩與 自己合一，這是即身成佛的不二成就。

The above is an excerpt from GM Lu's Book 45.

Yes!
The 100 syllables mantra of Vajrasattva!
As per GM Lu:
Those that cultivate this 4 Preliminaries Practice or Vajrasattva Repentance Practice ~ Vajrasattva will see these cultivators; protect and support them; give them abhiseka, enable them to be clear of all karmic sins, calamities from Mara, illnesses, as all karmic sins are cleared whole body is light and joyful.
Boddhisattva enters heart from top, can achieve merging of Vajrasattva with self, this is then Attained Buddhahood Instantly with Human body, a non-dualistic attainment.

~~~~~~~~~~~~~~~~

Hahaha!

Recently, lots of fellow students told me that they all participating in "Emperor Liang's Precious Repentance" event hosted by a certain chapter.

I told them that GM Lu said that the Best Repentance Practice is simply the Vajrasattva's Repentance!

I shared lots of articles from GM Lu on this.

However, many still chose to believe others and not their very own Root Guru!

Question:
What have you managed to learn from these "others" that helps you advance in "Phala"?

Why waste time attending events that last for days, when you can easily practice at home?

Time management is yet another that all sincere cultivators should know and focus on One's Root Guru's Key pointers!

Hahaha!

You can work daily on Purifying yourself with just the Vajrasattva Repentance Practice!

Remember: Dharma Cultivation is not for Privileged Few, But everyone can achieve success too. Of course, Sincere Diligence is the KEY!


With Metta,

Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef

[2] Phala 果位

Terjemahan Bahasa: Pahala [2]

Above: GM Lu sharing 道果 Lamdre.

道 - Path/Magga Stage

果 - Fruit/Phala  Stage

Attainment
The first moment of the attainment is termed the path of stream-entry (sotāpatti-magga), which cuts through the first three fetters. The person who experiences it is called a stream-winner (sotāpanna).

The sotāpanna is said to attain an intuitive grasp of the dharma, this wisdom being called right view (sammā diṭṭhi) and has unshakable confidence in the Buddha, Dharma, and Sangha.

The Buddha, Dharma, and Sangha, sometimes taken to be the triple refuge, are at other times listed as being objects of recollection. 

In general though, confirmed confidence in the Buddha', Dharma and Sangha, respectively, is considered to be one of the four limbs of stream-winning (sotāpannassa angāni).

The sotapanna is said to have "opened the eye of the Dhamma" (dhammacakka), because they have realized that whatever arises will cease (impermanence).

Their conviction in the true dharma would be unshakable.

They have had their first glimpse of the unconditioned element, the asankhata, in which they see the goal, in the moment of the fruition of their path (magga-phala). 

Whereas the stream-entrant has seen nibbāna and, thus has verified confidence in it, the arahant can drink fully of its waters, so to speak, to use a simile from the Kosambi Sutta (SN 12.68) — of a "well", encountered along a desert road.

However, the remaining three paths, namely: 

once-return (sakadāgāmin), 

non-return (anāgāmin), 

and sainthood (arahatta) 

become 'destined' (sammatta niyāma) for the stream-entrant. 

Their enlightenment as a disciple (ariya-sāvaka) becomes inevitable within seven lives transmigrating among gods and humans; 

if they are diligent (appamatta, appamāda) in the practice of the Teacher's (satthāra) message, they may fully awaken within their present life. 

They have very little future suffering to undergo.
The early Buddhist texts (e.g. the Ratana Sutta) say that a stream-entrant will no longer be born in the animal womb, or hell realms; nor as a hungry ghost. 

The pathways to unfortunate rebirth destinations (duggati) have been closed to them.

It's impossible for them to commit the six "heinous crimes" (abhithanani), which would otherwise lead to aeons in hell. These six being: i. matricide, ii. patricide, iii. the murder of an arahat, iv. shedding a Buddha's blood with malicious intent, v. causing schism in the monastic Sangha, and vi. taking another teacher.

They are reborn only in "noble" human families, or as divine beings.

Three fetters
In the Pali Canon, the qualities of a sotāpanna are described as:
…those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. 

This is how the Dharma well-proclaimed by me is clear, open, evident, stripped of rags.
— Alagaddupama Sutta

The three fetters which the sotāpanna eradicates are:

[1] Self-view — The view of substance, or that what is compounded (sankhata) could be eternal in the five aggregates (form, feelings, perception, intentions, cognizance), and thus possessed or owned as 'I', 'me', or 'mine'. 

A sotāpanna doesn't actually have a view about self (sakkāya-ditthi), as that doctrine is proclaimed to be a subtle form of clinging.

[2] Clinging to rites and rituals - Eradication of the view that one becomes pure simply through performing rituals (animal sacrifices, ablutions, chanting, etc.) or adhering to rigid moralism or relying on a god for non-causal delivery (issara nimmāna). Rites and rituals now function more to obscure, than to support the right view of the sotāpanna's now opened dharma eye. 

The sotāpanna realizes that deliverance can be won only through the practice of the Noble Eightfold Path. It is the elimination of the notion that there are miracles, or shortcuts.

[3] Skeptical doubt - Doubt about the Buddha, his teaching (Dharma), and his community (Sangha) is eradicated because the sotāpanna personally experiences the true nature of reality through insight, and this insight confirms the accuracy of the Buddha’s teaching. 

Seeing removes doubt, because the sight is a form of vision (dassana), that allows one to know (ñāṇa).

Defilements
According to the Pali Commentary, six types of defilement would be eventually abandoned by a sotāpanna, and no major transgressions:
Envy
Jealousy
Hypocrisy
Fraud
Denigration
Domineering

Rebirth
A sotāpanna will be safe from falling into the states of misery (they will not be born as an animal, ghost, or hell being). Their lust, hatred and delusion will not be strong enough to cause rebirth in the lower realms. 

A sotāpanna will have to be reborn at most only seven more times in the human or heavenly worlds before attaining nibbāna. 

It is not necessary for a sotāpanna to be reborn seven more times before attaining nibbāna, as an ardent practitioner may progress to the higher stages in the same life in which he/she reaches the Sotāpanna level by making an aspiration and persistent effort to reach the final goal of nibbāna.

Six actions that are not committed
A sotāpanna will not commit six wrong actions:
Murdering one's own mother.
Murdering one's own father.
Murdering an arahant.
Maliciously injuring the Buddha to the point of drawing blood.
Deliberately creating a schism in the monastic community.
Taking another Teacher [besides Buddha].

~~~~~~~~~~~~~~~

There is this passage in the Editor's Introduction to "GREAT DISCIPLES OF THE BUDDHA" by Nyanaponika Thera & Hellmuth Hecker.

" ... The more typical process of attainment, however, is a calibrated one whereby the fetters are cut off sequentially, in discrete clusters, on four different occasions of awakening. 

This results in a fourfold gradation among the noble disciples, with each major stage subdivided in turn into two phases: 

a phase of the path (magga), when the disciple is practicing for the elimination of the particular cluster of fetters; 

and a phase of the fruit (phala), when the breakthrough is complete and the fetters have been destroyed. 

This subdivision explains the classical formula of the Ariya Sangha as made up of four pairs and eight types of noble persons. ..."

Regarding path (magga) & fruit (phala):
[1] Some dhamma teachers emphasize that the eightfold path is not a "linear" progression. 

However, to me it makes so much sense that "Right View" (sammā-diṭṭhi) must be the very beginning. 

(For example, understand that "rejection of karma & rebirth" is "wrong view" - within the framework of Four Noble Truths and Dependent Origination. I don't see how anyone who rejects rebirth & karma can progress properly further along the path.) 

As well, the culmination of the Eightfold Path must be "Right Stillness" (sammā-samādhi) - which is defined as the 4 rupa-jhanas. (e.g. SN 45.8, MN-117, MN-141), because jhana is the mind state where the 5-hindrances that sustain Ignorance and Desires are removed (AN 10.61, 10.62). 

To remove Ignorance, starve the 5-hindrances through attainment of jhana. Between Right View and Right Stillness there is development of ethics, mindfulness and meditation. 

Thus there is some sense of linear progression, with Jhana as the fruit (phala) of the practices (path - magga) that precede it. 

Is this understanding correct?

~~~~~~~~~~~~~~~~

Hahaha!

Think carefully before you act out your thoughts!

Dharma Cultivation might not be what you think or perceive it is! 

Of course, the CHOICE is always yours - To do or Not to do! :)

Are you still trying your utmost to "bring down" your creation of a form, labelled as "lotuschef"! 

Wake up!

If you don't walk out of the Path you are treading now, you will never ever attain the Fruit of Realisation/Enlightenment. 

Your "manifestation"  of "evil" were all given life to by your very own Demon! 

With Metta,

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef

[1A] 果位 Phala ~ 家庭主妇 Housewife

Terjemahan Bahasa: [1A] Pahala ~ Ibu Rumah Tangga

Housewife ~ a married woman whose main occupation is caring for her family, managing household affairs, and doing housework.
"the traditional division of labour between the husband as breadwinner and wife as housewife"

A housewife is a woman whose occupation is running or managing her family's home—caring for her children; buying, cooking, and storing food for the family; buying goods that the family needs in everyday life; housekeeping and maintaining the home; and making clothes for the family—and who is not employed outside the home.

A housewife may also be called a stay-at-home mother or "SAHM", and a househusband may be called a "male homemaker", "stay-at-home father, or SAHD. 

Homemaker and housespouse are gender-neutral variants.

Webster's Dictionary describes a housewife as a married woman who is in charge of her household. The British Chambers's Twentieth Century Dictionary (1901) defined a housewife as: "the mistress of a household; a female domestic manager; a pocket sewing kit".

~~~~~~~~~~~~~~~~~

家庭主婦（英語：Housewife），簡稱主婦，是已婚婦女從事的一種崗位，指全職照顧家庭、不外出工作的婦女。

服務對象是家庭的成員，包括丈夫、兒女，與夫家成員同住的還要照顧夫家的成員。

如由男性（丈夫）在家負責這些工作，由妻子及其他家庭成員出外賺錢養家，則稱為家庭主夫。

此種身分所付出的勞動報酬基本上是無償的，不過也由《婚姻法》保障主婦的權益，例如遺產分配權、離婚婦女權益等。

~~~~~~~~~~~~~~~~~~~

Quoting from [1] 果位 Phala:

得須陀洹果的聖者，有兩個特點：
Those saints that attained Sotapanna Phala have two specific characteristics:

不墮法（avinipata-dhamma），又稱不墮惡趣法，確立戒行，不犯導致投生惡趣的六種惡事，不會得惡果報，不會墮於地獄、餓鬼、畜生等三惡道。
Avinipata-dhamma ~ method/dharma of not succumbing to pressure, temptation, or other negative force; affirming discipline practice, not committing any act that lead to the 6 evils or non-virtues, won't result in evil karmic returns, won't descend to the 3 evil paths of Hell, Hungry ghost or animal.

正定聚（ sammatta-niyata），又叫正性決定、決定正向三菩提、決定正向於正覺，成為須陀洹之後，定力不退，因此再也不會轉為凡夫，必定到達最高的覺悟。

Sammatta-niyata ~ Cluster of Fixed Rightness also termed as Right nature decision, decide right direction/path to Sambohdi, Right Realisation, after attaining Sotapanna Stability won't recede, because won't ever transform into Sentient being, sure to attain topmost Realisation.

[Are all things 'fixed' (niyata)? And are all actions, or kammas (i.e. maturing in this ... or to sammatta-niyata, i.e. 'fixed as to rightness' and Noble attainment; 

and that all the other things are 'unfixed', or aniyata.

a-niyata, mfn. [ts.], undetermined, uncertain, doubtful; irregular, casual; 

dve ~ā dhammā, the two rules regarding undetermined matters 

(i. e. matters involving penance only according to circumstances)

~~~~~~~~~~~~~~

《金刚经》云：「若菩萨有我相、人相、众生相、寿者相，则非菩萨。」；因此即使须陀洹亦离此四相。

Diamond Sutra : If Boddhisattva has the notion of a self, the notion of others, the notion of sentient beings, or the notion of longevity, then he is not a bodhisattva.

Thus even Sotapanna will also leave these 4 Forms.

~~~~~~~~~~~~~~~

同门师兄：法师，我老婆不修法，你可以叫她念师尊心咒或高王经吗？

Fellow male student: Fashi, my wife don't do dharma cultivation, can you tell her to chant Guru's mantra or High King Sutra?

我问：你的［修法］定义是什么？

I asked: What is your definition of [Dharma cultivation]?

［我又将这个问题问在座的同门。］

[I also throw this question to all fellow students present.]

答案？ 真有趣！

Answers? Real hilarious!

1. 修法 －是修正自己的怀习惯。

Dharma cultivation is to correct our own bad habits.

2. 修法 － 是修改不好的［身口意］。

Dharma cultivation is to right not good [body speech mind].

3. 师尊说：一日不修便是鬼。

GM said: A day of no cultivation then is ghost.

4. 这个老婆，同门师姐：我有时想念就念。因为家务繁忙，没时间修法。

This wife, fellow student: Sometimes I think to chant then I will chant. Because of heavy load of household chores，no time to cultivate.

我又问：你认为［修法］该是什么样的［形式］？

I asked again: In your opinion, what kind of [Form] should [Dharma Cultivation] be?

世尊寻的是［离苦得乐］法，欲传的也是［离苦得乐］法！

World supreme one seeks ways [to leave suffering and attain happiness] , and wish to transmit this same ways or dharma!

你将自己的［修法］概念，枷锁于他人，就是给他人制造［痛苦］。

You set your idea of [Dharma cultivation] to lock up others, this is creating [Suffering] for others.

再说：师尊也说过：做什么都是修行。

Moreover: GM said previously: Do what is also Cultivation.

就是，我们的［身口意］所演化的／执行的，只要按照佛的教诲走，就是修行！

That is, our [Body speech mind]'s enactment/execution, as long as adhere to Buddha's teaching to tread, that is cultivation!

一个［家庭主妇］所有的［身口意］演化都是以［他人快乐］为主的。

那么，你还能说她没有［修法］吗？

A [Housewife]'s [Body speech mind] is all enactment prioritising [Others' Happiness]. 

Thus, can you still said that she didn't do [Dharma Cultivation]?

哈哈哈！Hahaha!

噢！我也同这个同门师兄讲：你老婆的［果位］高过你！

O! I also told the male fellow student: Your wife has a higher [Phala] than you!

只要她开始实修，定会超越你等！

If she starts to cultivation diligently, sure will surpass you all!

备注：我不是推荐或教任何人不要修法，只是在修法过程要铭记［佛理］，了解了［用］之［演化］和［实践］佛 的［利乐众生］，度众［离苦得乐］！

Remark: I am not advocating or teaching anyone to not cultivate dharma, only to bear steadfastly in mind [Buddha's Philosophy] in the process of Dharma Cultivation, to understand and [Use] it to [Enact] and [Realise] Buddha's [Benefiting all sentient beings] , succour all beings to [leave suffering and attain happiness]!

With Metta,

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef