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Shurangama Dhamma Association 楞严五方佛教会, Bentong (2026)

12/02/2026

🪷修金刚萨埵法门的好处The Benefits of Practicing Vajrasattva🪷

心一直在动，流转于轮回之中。

就像我们吃饭。我们吃饭，是因为饿了，为了填饱肚子。不会在第一念就想着：“这顿饭有多少蛋白质？维生素含量如何？” 今天朋友带你去吃马来西亚著名的椰浆饭。你的第一个反应是——去尝尝。你不会先分析它的营养成分。

直到有人问你：“这顿饭有什么营养？” 你才开始解释：碳水、脂肪、蛋白质……

营养，并不是你吃它的动机。营养，只是附带的事实。修佛法也是如此。真正发心修行的人，并不是因为“听说有好处”才开始。

不是因为能消业、增福、转运、得加持，才去修金刚萨埵。恰恰相反——是已经走上了修行这条路，已经开始持咒、观想、忏悔、净业，之后才有人问：“修金刚萨埵有什么好处？”

于是，你才开始讲：净除业障、清净相续、恢复本觉、增长菩提心……

但这些“好处”，不是动机。只是自然结果。

如果是为了“营养”去吃饭，是为了“好处”去修法——那心就在分别里动，在计算里动，在得失里动。

“我修了多少遍？”
“业消了没有？”
“有没有感应？”
“有没有加持？”

这种动，本身就是轮回的模式。轮回，不是外在的世界。轮回，是这颗不断计算、不断抓取的心。

真正的修行，不是为了获得什么。就像吃饭，只是自然地吃。修法，只是自然地修。不为功德，不为加持，不为利益。

只是因为——这是该走的路。当修行不再是交易，而成为本能，那才是“觉醒人格”的开始。

The mind is always moving, circulating within samsara. It is like eating.

We eat because we are hungry, to fill the stomach. Our first thought is not: “How much protein is in this meal? How many vitamins?”

Today, a friend brings you to try Malaysia’s famous nasi lemak. Your first reaction is simple — taste it. You do not begin by analyzing its nutritional content.

Only when someone asks, “What nutrients does this meal have?” do you start explaining: carbohydrates, fats, protein… Nutrition was never your motivation for eating. It is simply an accompanying fact.

Practicing the Dharma is the same. Those who genuinely set their heart on the path do not begin because they “heard about the benefits.”

They do not practice Vajrasattva for purification of karma, for accumulation of merit, for better fortune,or for blessings.

On the contrary — It is only after one has already stepped onto the path, already begun mantra recitation, visualization, confession, purification, that someone asks: “What are the benefits of practicing Vajrasattva?”

Then you explain:
It purifies obscurations.
It clarifies the continuum of mind.
It restores innate awareness.
It strengthens bodhicitta.
But these “benefits” are not the motive.
They are natural consequences.

If you eat for the sake of “nutrition,” if you practice for the sake of “benefits” — then the mind is moving in discrimination, moving in calculation, moving in gain and loss.

“How many recitations have I completed?”
“Has my karma been purified?”
“Have I received signs?”
“Have I received blessings?”
This movement itself is the mechanism of samsara. Samsara is not an external world.

Samsara is this mind that constantly calculates and grasps. True practice is not about acquiring something. Just as eating is simply eating, practice is simply practice.

Not for merit. Not for blessings. Not for advantage. But simply because — this is the path to walk.

When practice is no longer a transaction, but becomes natural, that is the beginning of the awakened personality.

10/02/2026

☀️Vajrakilaya and the Taming of Obstructive Forces in Tibetan Buddhism 金刚橛与藏传佛教中障碍力量的调伏☀️

In the 8th century, when Guru Padmasambhava (Guru Rinpoche) was invited to Tibet to establish the Dharma, the land was said to be filled with powerful local spirits, demons, and obstructing forces. These beings stirred storms, disease, conflicts, and inner turmoil, preventing monasteries from being built and the teachings from taking root.

Rather than destroying them out of hatred, Guru Rinpoche manifested the wrathful form of Vajrakilaya (Dorje Phurba)—a yidam embodying enlightened activity that removes obstacles.
Vajrakilaya appears terrifying:
* Three faces blazing with wisdom-fire
* Six arms holding ritual weapons
* Wings spread wide
* A three-edged dagger (phurba) piercing downward

But this wrath is not anger. It is compassion acting without hesitation.

The demons resisted fiercely. Mountains shook. Illusions and fears arose. Yet Vajrakilaya did not “fight” them in a worldly sense.

Instead, he pinned their ignorance with the phurba—symbolizing: Cutting through ego, Nailing down confusion, Immobilizing hatred, attachment, and fear.

When the demons were subdued, Guru Rinpoche did not annihilate them. He bound them by oath (samaya): “From this day onward, you shall protect the Dharma and aid sentient beings.” Thus, many former “demons” became Dharma protectors.

八世纪时，莲花生大士（咕噜仁波切，Guru Padmasambhava）应邀进入西藏弘扬佛法。据说，当时的西藏大地充满了强大的地方神祇、鬼神与障碍力量。这些众生引发风暴、疫病、纷争与内心动荡，使寺院难以建立，正法无法扎根。

莲花生大士并非出于嗔恨而加以毁灭，而是示现为金刚橛（Vajrakilaya，亦称多杰普巴）的忿怒尊形相——一尊象征觉悟事业、专门摧破障碍的本尊。金刚橛的形相极其威猛：三面燃烧着智慧之火六臂执持各种密法法器双翼张开，遍覆虚空手持三棱金刚橛（普巴），直刺而下然而，这种忿怒并非愤怒。

这是毫不犹豫的慈悲，是为度化而显现的威德。一场并非战争的“降伏” 诸魔激烈反抗，大地震动，幻象与恐惧纷起。然而，金刚橛并未以世俗意义上的战争方式与之对抗。

相反，他以金刚橛钉住无明，象征着：斩断我执钉伏迷乱令嗔恨、贪执与恐惧失去作用。当这些鬼神被降伏后，莲花生大士并没有将他们消灭。他以誓约（三昧耶，Samaya）摄受他们，宣告：「自今日起，汝等当护持正法，利益一切有情。」因此，许多原本被视为“魔障”的存在，最终转化为护法神，守护佛法与修行者。

09/02/2026

阿弥陀佛法会 - 团体心得 Amitabha Puja 5.1.2026 - Reflections on Our Community Practice

佛教团体之间，人与人之间，本来就没什么好比的。只要是真心护持佛法的，都是正统的佛教团体。

就好像佛的头顶上，还有一尊佛一样，法本身没有高低，差别只在人的心。

每个人的因缘不一样，有的人能力比较强，有的人资源比较多，那只是各自因缘成熟的不同，并不是谁比谁高明。

因此，不要因为一间寺庙或法会是否隆重，就去判断它灵不灵验。一间寺庙的灵验，乃至一位师父的灵验，都是来自佛菩萨的愿力，而不是外在的规模与形式。

有些事情，如果我们真的做不到，就交给比较有能力、因缘比较具足的人去做，也是一种智慧。

所以，佛教团体不能用开公司、办组织的那一套来衡量。它走的，是觉悟的路，不是名利的比较。

In truth, there is nothing to compare between Buddhist groups, or even between people. As long as one sincerely upholds the Dharma, it is a legitimate Buddhist community.

It is like there being another Buddha above the Buddha’s own head— the Dharma itself has no higher or lower; the difference lies only in the human mind.

Everyone’s conditions are different. Some people have greater ability, others have more resources. This simply reflects the maturity of their respective causes and conditions, not that one is superior to another.

Therefore, one should not judge whether a temple or puja is efficacious by how grand it appears. The efficacy of a temple—and even that of a master—comes from the vows and compassionate power of the Buddhas and Bodhisattvas, not from outward scale or form.

When there are things we truly cannot do, entrusting them to those with greater ability and more complete conditions is itself a form of wisdom.

Therefore, Buddhist communities should not be judged by the standards used for companies or organizations in the secular world. What they carry is the path to awakening, not a competition for status or gain.

05/02/2026

🪷观音菩萨降伏虎的故事 The Story of Guanyin Bodhisattva Taming the Tiger 🪷

拜观音后，与师父一起目睹天空出现“Dawon”瑞相，“Dawon”就是藏传的虎神，能用大势力降伏和摧毁怨敌，保护修行人。照片拍摄于2022年，虎神象征勇猛精进、吉祥如意。

老虎（通常与神圣概念 Dawon 或 Gdon 相关）象征无畏、自信与智慧，扮演保护者的角色，同时也是心智修炼的象征。它是藏传佛教“四尊”之一，常出现在祈祷旗和冥想垫上，象征将愤怒转化为智慧。在传统和古代印度文化中，Dawon 常以 Ghatokbahini 的形式出现，是一种半狮半虎的混合体，类似狮虎兽（liger）。它在藏传传说中被视为神圣的老虎，后来被称为 “Gdon”。

根据华人的民间传说，观音菩萨曾经降伏虎，护佑慈心人。从前，在群山环绕的一座小村庄外，有一片密林。林中常有猛虎出没，村民人人畏惧，不敢轻易进山。村里住着一位孤苦的老太太，年迈体弱，却以采药为生。她心地善良，常把辛苦采来的药草分给病弱的乡亲，从不计较回报。

一日清晨，老太太像往常一样拄着竹杖进山采药。山中雾气缭绕，林深草密，不知不觉间，她走得比平时更远了。忽然，林中传来低沉的咆哮声——一只斑斓猛虎从树后缓缓走出，双目如炬，气势逼人。

老太太惊慌失措，双腿发软，却并未逃跑。她双手合十，颤声念道：“南无大慈大悲救苦救难观世音菩萨……”

就在此时，山风忽然止息，林中光明大现。半空中现出一位身披白衣、面容慈和的菩萨，脚踏祥云，手持净瓶与杨柳，正是观音菩萨。

观音菩萨慈目俯视猛虎，轻声说道：“汝亦众生之一，因业力而生此形。此老太太一生行善，无害于你，何苦起嗔？”

菩萨将杨柳轻轻一拂，甘露洒落。那猛虎原本凶猛的眼神渐渐柔和，低下头，伏卧在地，仿佛懂得了菩萨的教诲。它不再咆哮，反而安静地退入林中。

观音菩萨又转向老太太，微笑说道：“善有善报，心存慈悲，自有护念。日后行走山林，不必恐惧。”

说罢，祥云缓缓散去，光明隐没，仿佛一切只是一场梦。

老太太回到村中，将此事告诉乡亲们。自那以后，猛虎再未伤人，反而常在林中守护山路。村民们明白：并非猛虎被打败，而是嗔心被慈悲所降伏。后来，村中立起一座观音小庵，香火不断。人们常说：观音菩萨不以力伏恶，只以慈悲度心。虎亦能降，人心亦然。

Dawon Sign (Tibetan Tiger God Sign) after praying to Avalokitesvara Bodhisattva. Photo taken together with our buddhist association master. The photograph was taken in 2022. The Tiger Deity symbolizes courage, diligent perseverance, and auspicious blessings.

In Tibetan culture, the tiger (often associated with the sacred concepts Dawon or Gdon) symbolizes fearlessness, confidence, and wisdom, and plays the role of a protector. It is also a symbol of mental cultivation and inner training. As one of the “Four Dignities” in Tibetan Buddhism, the tiger frequently appears on prayer flags and meditation mats, representing the transformation of anger into wisdom. In traditional and ancient Indian culture, Dawon often appears in the form of Ghatokbahini, a hybrid creature that is half lion and half tiger, similar to a liger. In Tibetan legends, it is regarded as a sacred tiger and was later referred to as “Gdon.”

According to Chinese folk tradition, long ago, beyond a small village surrounded by mountains, there lay a dense forest. Fierce tigers were often said to roam within, and the villagers lived in constant fear, hardly daring to venture into the mountains. In the village lived a lonely elderly woman. Frail with age, she made her living by gathering medicinal herbs. Kind-hearted by nature, she often shared the herbs she painstakingly collected with sick and weak neighbors, never seeking anything in return.

One morning, as usual, the old woman entered the mountains with a bamboo staff to gather herbs. Mist hung thick in the air, and the forest was deep and overgrown. Without realizing it, she wandered farther than she normally did.

Suddenly, a low, rumbling roar echoed through the woods—a magnificent tiger slowly emerged from behind the trees, its eyes blazing and its presence overwhelming.

The old woman was terrified; her legs trembled, yet she did not flee. Pressing her palms together, she chanted in a quivering voice, “Namo the Greatly Compassionate Avalokiteshvara Bodhisattva, Savior of all suffering…”

At that very moment, the mountain wind fell still, and a radiant light filled the forest. Appearing in midair was a Bodhisattva clad in white robes, with a serene and compassionate countenance, standing upon auspicious clouds and holding a pure vase and willow branch—Guanyin Bodhisattva.

With gentle eyes, Guanyin looked upon the tiger and softly said,
“You too are a sentient being, taking this form through the power of karma. This old woman has lived a life of kindness and has done you no harm. Why give rise to anger?”

Guanyin lightly brushed the willow branch, and sweet dew scattered upon the ground. The tiger’s once-ferocious gaze gradually softened. It lowered its head and lay down, as if understanding the Bodhisattva’s teaching. No longer roaring, it quietly retreated back into the forest.

Turning to the old woman, Guanyin smiled and said,

“Good deeds bring good results. When one holds compassion in the heart, one is naturally protected. From now on, you need not fear when walking the mountain paths.”

With that, the auspicious clouds slowly dispersed, the radiant light faded, and it was as if everything had been but a dream.

The old woman returned to the village and told the villagers what had happened. From that day on, the tiger never harmed anyone again.

Instead, it was often seen guarding the mountain trails. The villagers came to understand: it was not the tiger that had been defeated, but anger that had been subdued by compassion.

Later, a small shrine to Guanyin was built in the village, and incense burned there without cease. People would often say: Guanyin Bodhisattva does not subdue evil by force, but transforms hearts through compassion. If even a tiger can be subdued, so too can the human heart.

04/02/2026

藏传佛教的四圣兽 The Four Dignities in Tibetan Buddhism

藏传佛教中的“四尊”——虎、雪狮、神鸟和龙——是象征菩萨修行成就的神话动物，代表修炼智慧、自信和无畏的各个阶段。它们常见于围绕中心风马（Lungta）的经幡上，象征觉悟心的展开。

四尊及其意义：
虎（南）：象征风元素，代表无条件的自信、严谨的觉察、慈悲与谦逊。它与修行的初阶段相关——温和、敏锐而谦逊。

雪狮（东）：象征土元素，代表无畏、喜悦以及稳定、清明的心。雪狮以自信行事，不受怀疑影响。

神鸟（北）：象征火元素，代表智慧、力量和无畏。它象征通过“终极智慧的力量”克服障碍，如神经症与自我执着。

龙（西）：象征水元素，代表大智慧、无畏，以及在世间行动时保持平静的能力。龙带来能看清事物本来的心智智慧。

这四种神兽象征修行者心性的成长，从严谨觉察发展到智慧的广阔力量。

The Four Dignities in Tibetan Buddhism—Tiger, Snow Lion, Garuda, and Dragon—are mythical animals representing the qualities of a Bodhisattva’s journey to enlightenment and the stages of cultivating wisdom, confidence, and fearlessness. Often found on prayer flags surrounding a central Windhorse (Lungta), they represent the unfolding of enlightened mind.

The Four Dignities and Their Meanings:
• Tiger (South): Symbolizes the wind element, representing unconditional confidence, disciplined awareness, kindness, and humility. It is associated with the first stage of the path—gentle, sharp, and humble.
• Snow Lion (East): Symbolizes the earth element, representing fearlessness, joy, and a stable, clear mind. The Snow Lion acts with confidence, free from doubt.
• Garuda (North): Symbolizes the fire element, representing wisdom, power, and freedom from fear. It represents the ability to overcome obstacles, such as neurosis and ego, through "the ultimate power of wisdom".
• Dragon (West): Symbolizes the water element, representing great wisdom, fearlessness, and the ability to act within the world while remaining calm. The dragon brings the wisdom of the mind that sees things as they are.

These four animals represent the development of the practitioner's mind, moving from disciplined awareness to the expansive power of wisdom.

01/02/2026

用佛经解剖“前世今生、转世轮回” Interpreting “Past and Present Lives” and Rebirth Through Buddhist Scripture

佛教和很多宗教不同，它明确说：没有一个不变的“我”在轮回。佛陀在《阿含经》里反复强调的是：五蕴（色、受、想、行、识）是暂时聚合，“我”只是因缘和合的假名，所以问题就变成了：不是“我去投胎”，而是“因果在继续”。

那是谁在“被投胎”？佛教用一句非常经典的话来形容轮回：“随业受生”，意思是：临终时，不是“我选择去哪”，而是哪一种业最强，哪一股因缘成熟，就被牵引到相应的生命形态。

佛教认为，只有几种存在接近“有选择投胎权”：阿罗汉（已断轮回）、菩萨（以愿力来投生）、某些高度禅定者。普通众生：是被业力“投”，不是自己“投”。这点在唯识宗（《瑜伽师地论》《成唯识论》）里讲得非常清楚。

那么转世后，如果记得起前世记忆，为什么记忆“很熟悉，却不像是我自己的”？佛教并不认为记忆属于一个永恒的自我，而认为：记忆是识的一种活动，是过去经验留下的“种子”。在唯识学里，这个仓库叫：阿赖耶识（藏识）。它的特点是：储存所有经验、情绪、行为的“潜在痕迹”。不等于“我”，但支撑着生命相续。

佛教会这样解释：你现在的“我”，和前世的“我”，不是同一个，也不是完全不同。这是佛教很经典的一句话：“非一，非异”。举个比喻你一下就懂：河水在流，上一秒的水和这一秒的水不是同一滴，但你仍然叫它“同一条河”。前世记忆也是这样，它是因果连续的痕迹，但不是“现在这个人格”亲身经历的。所以你会感觉：信息很熟、情绪很近，却不完全认同那是“我”。

为什么有的人完全没前世记忆？因为记忆不是“必须继承”的东西，而是看哪一类业和习气被激活。佛教认为，真正被继承的主要是，性格倾向、情绪模式、行为惯性、对某些事的“莫名执着或恐惧”，而不是具体剧情式的记忆。

从这些佛经角度分析，我们也可以了解，婴儿不是一张空白的纸，而是一张已经打好底稿、但还没写字的纸。也就是说：婴儿刚出生时：没有语言、没有社会认知、没有后天经验。但他已经带着：阿赖耶识中的业力种子、性格与情绪的基本底色、对世界的本能反应模式。后天的经历，只是在这张纸上不断书写。而纸本身的质地，早已决定了字会如何渗透。

Buddhism differs from many religions in a crucial way: it explicitly teaches that there is no unchanging, permanent “self” that transmigrates through rebirth. In the Agama Sutra, the Buddha repeatedly emphasized that the five aggregates—form, feeling, perception, volition, and consciousness—are only temporary combinations. The “self” is merely a conventional designation arising from causes and conditions. Once this is understood, the question shifts fundamentally: it is not that “I” am reborn, but that causality itself continues.

This leads to a natural question: if there is no enduring self, then who is it that is “reborn”? Buddhism answers this with a classic expression: “rebirth occurs in accordance with karma”. This means that at the moment of death, it is not a personal will that chooses a destination, but rather the strongest karmic force—the most mature set of causes and conditions—that propels consciousness toward a corresponding form of existence.

According to Buddhist teachings, only a few types of beings can be said to possess something like “choice” in rebirth: arhats, who have already cut off the cycle of rebirth; bodhisattvas, who take birth through the power of vows; and certain practitioners with extremely advanced meditative attainments. Ordinary beings, however, are not the agents of their rebirth—they are carried by karmic momentum. This principle is explained with particular clarity in the Yoga Cara tradition, especially in texts such as the Yogacarabhumi Sastra.

If that is the case, then why do some people appear to remember past-life experiences, yet feel that those memories are familiar without fully identifying them as their own? Buddhism does not regard memory as the property of an eternal self. Instead, memory is understood as a function of consciousness—specifically, as imprints left behind by past experiences. In Yoga Cara philosophy, these imprints are stored in what is called the alaya-vijnana , or “storehouse consciousness.” This consciousness preserves all experiential, emotional, and behavioral potentials in the form of latent “seeds.” It is not a self, but it supports the continuity of life.

From this perspective, Buddhism explains that the “self” of the present life and the “self” of a previous life are neither identical nor completely separate. This is captured in a classic Buddhist formulation: “neither one nor different.” A simple analogy makes this clear. A river is constantly flowing; the water of one moment is not the same as the water of the next, yet we still refer to it as the same river. Past-life memories function in the same way. They are traces within a continuous causal process, not experiences directly lived by the present personality. As a result, such memories may feel vivid or emotionally close, yet still not fully belong to the current sense of “I.”

Why, then, do most people have no access to past-life memories at all? Because memory is not something that must necessarily be carried over. What is activated depends on which karmic patterns and habitual tendencies mature. Buddhism teaches that what is primarily inherited are not detailed narrative memories, but deeper layers of conditioning: personality tendencies, emotional patterns, behavioral habits, and inexplicable attractions or aversions. These shape a person far more profoundly than explicit recollections of past events.

Seen in this light, Buddhist teachings suggest that an infant is not a blank slate. Rather, it is like a sheet of paper already primed, though not yet written upon. At birth, there is no language, no social understanding, and no acquired experience. Yet the child already carries karmic seeds within the storehouse consciousness—a basic emotional tone, character tendencies, and instinctive ways of responding to the world. Later experiences merely write upon this prepared surface. The texture of the paper itself has already been set, and that texture determines how the ink will spread.

27/01/2026

☀️佛陀为什么看起来很“古老”，却比现代人更早看清真相? Why the Buddha Seems “Ancient,” Yet Saw the Truth Earlier Than Modern People☀️

很多现代人心里其实有点不服。佛陀生活在两千多年前，没有科学仪器、没有心理学、没有神经科学，他凭什么说自己看清了生命和世界？

甚至有人会想：如果佛陀活在今天，用现代科学重新研究世界，会不会发现他当年的结论，其实只是时代局限？但如果你真的把两边放在一起看，会发现一个让人不太舒服的事实——佛陀不是落后，而是看得太早了。而且，看得太深。

他不是用“古代方式”，而是直接看到了运行机制。我们习惯把“古代”当成“不精确”。但佛陀根本不是在做外在研究。

现代科学是从外往里拆：身体 → 大脑 → 神经 → 心理反应

佛陀走的是完全相反的路：心一动 → 习气形成 → 行为重复 → 人生展开 → 世界显现

他关注的不是世界长什么样，而是——为什么你会这样活着。这件事不需要仪器，只需要把“心”看清楚。

🪷阿赖耶识，其实就是你逃不掉的系统。🪷
很多人一听“阿赖耶识”，就觉得是玄学。但说白了，它一点都不神秘。你可以把它理解成：一套你出生前就已经装好的系统。你以为你每天在做选择，但大部分时候，你只是：
* 按情绪反应
* 按习惯行动
* 按过去的模式重来一次

你意识到的“我在想什么”，只是表面那一层。
真正决定你怎么怕、怎么爱、怎么逃、怎么执着的，是在你意识不到的地方。而且——它不会问你愿不愿意。

🤨为什么很多人一辈子都在重复同一种人生？🤨
这也是为什么：
* 有些人从小就对某些东西莫名恐惧
* 有些人总会爱上同一类型的人
* 有些人明明换了城市、换了工作、换了关系，但痛苦的形状一模一样
不是运气，也不全是环境。而是那套系统，只会把你拉回它熟悉的模式。你以为你在重新开始，其实只是换了场景继续执行。

😆最大的幻觉是：我在掌控我的人生😆
很多人会觉得：“我知道得已经够多了，我明白这个世界是无常的、是虚妄的。”但知道，和能脱身，是两回事。

你依然会被情绪牵着走，依然会在关键时刻做出同样的选择，依然会在事后问自己：“我怎么又这样？”因为真正掌控你的，不是你的理解，而是那套早就写好的反应机制。

🤭所以，一个人靠自己成佛，为什么这么难？🤭
不是你不努力，也不是你不聪明。而是——你就是在用系统的一部分，去对抗整个系统。阿赖耶识最擅长的一件事就是：让你觉得——“这就是我。”只要你认同它，你就不会真正醒。

😇佛陀真正的慈悲，其实在这里😇
佛陀残酷的地方在于：他没有安慰你“你本来就自由”。但他慈悲的地方在于：他告诉你——你不是坏，你也不是没用，你只是被困在一套机制里。而且，这套机制，不是永远无法改变的。只是，你不能只靠自己硬撑。

Many modern people feel a quiet resistance to this idea. The Buddha lived over two thousand years ago. He had no scientific instruments, no psychology, no neuroscience. So how could he claim to have seen through life and the world? Some even wonder: If the Buddha were alive today and studied the world using modern science, would he discover that his conclusions were simply products of his time?

But if you really place the two side by side, an uncomfortable truth appears: The Buddha wasn’t behind his time—he was ahead of it. And not just ahead, but deeper.

He Didn’t Use an “Ancient Method”—He Saw the Operating Mechanism
We often treat “ancient” as a synonym for “imprecise.”

But the Buddha was never studying the outer world.

Modern science works from the outside inward:
Body → Brain → Nervous system → Psychological response

The Buddha moved in the opposite direction:
A thought arises → habits form → behaviors repeat → a life unfolds → a world appears

He wasn’t concerned with what the world looks like.He was asking a more unsettling question:Why do you live the way you do? This doesn’t require instruments. It only requires seeing the mind clearly.

🪷Ālaya-vijñāna: The System You Can’t Escape🪷
Many people hear the term ālaya-vijñāna and assume it’s mystical or abstract.
But in plain terms, it’s not mysterious at all.

You can think of it as: a system that was already installed before you were born.

You believe you’re making choices every day, but most of the time you’re simply:
* reacting emotionally
* acting out of habit
* replaying old patterns
The thoughts you’re aware of—“what I’m thinking right now”—are just the surface.

What actually determines how you fear, love, avoid, cling, and repeat operates beneath your awareness. And it never asks for your consent.

🤨Why Do So Many People Repeat the Same Life Over and Over?🤨
This explains why:
* some people feel irrational fear from childhood
* some always fall for the same type of partner
* some change cities, jobs, and relationships, yet the pain feels identical
It’s not luck.It’s not only environment.That system keeps pulling you back to what it knows. You think you’re starting over,but you’re just running the same program in a different setting.

😆The Biggest Illusion: “I Am in Control of My Life”😆
Many people think:“I already understand enough. I know the world is impermanent. I know it’s empty.”But understanding something and being free from it are not the same. You’re still driven by emotion. You still make the same choices at critical moments. You still ask afterward, “Why did I do that again?” Because what controls you isn’t your insight— it’s the reaction system that was written long ago.

🤭Why Is It So Hard to Become Free by Yourself?🤭
It’s not because you’re lazy. It’s not because you’re unintelligent. It’s because you’re trying to use one part of the system to fight the entire system. The greatest skill of ālaya-vijñāna is this: it convinces you—“This is who I am.”The moment you identify with it, awakening stops.

😇The Buddha’s True Compassion Is Here😇

The Buddha was ruthless in one way:he didn’t comfort people by saying, “You are already free.”But his compassion was deeper than comfort.

He told you the truth: You are not bad. You are not broken. You are not a failure. You are caught inside a mechanism. And that mechanism is not unchangeable.But you cannot escape it by sheer willpower alone.

23/01/2026

🌈虹光身在佛教的说法 Rainbow Body / Jalu in Buddhist Teachings🌈

“虹光身” 或Jalu在藏传佛教（大圆满）的概念，指修行者在圆满证悟、生死自由时，于临终或圆寂时肉身化为光而融入法界的一种极高成就。为何会出现虹光身？在大圆满的观点中：身体由气（prana）和明点等精微能量组合，若修行者认知并安住在法界本性，粗重身与精微身逐渐纯净、融入光明本性，在死亡时便能以光化身而不再受轮回束缚。

换句话说，虹光身是：心识彻底觉醒 →身心融入光明本性 → 解脱生死

“Rainbow Body” or Jalu is mainly a concept in Tibetan Buddhism—especially in the Dzogchen—referring to a very high attainment in which a practitioner, upon attaining complete realization and freedom from birth and death, has their physical body transform into light and dissolve into the Dharmakaya at the time of death or parinirvana.

Why does the Rainbow Body or Jalu occur? According to the Dzogchen view: The physical body is composed of subtle energies such as prana (winds) and bindu (essence drops). When a practitioner recognizes and abides in the nature of reality (rigpa), the coarse physical body and subtle body gradually become purified and merge with the natural luminosity. At death, one can manifest a body of light and no longer be bound by samsaric rebirth.

In other words, the Rainbow Body or Jalu arises through the process: Complete awakening of consciousness → body–mind merge with primordial luminosity → liberation from cyclic existence.

20/01/2026

The Origins and Journey of the Shurangama Dhamma Association Malaysia 楞严五方佛教会的缘起与行愿

The Shurangama Dhamma Association Malaysia arose from a profound vision many years ago, though its presence has only become visible in recent times. This beginning was marked by a powerful dream experienced by a young master.

In the dream, the Buddha bestowed upon him a golden robe and said, “These are the robes of Ananda. Take them with you, journey to Nepal, and help spread the Shurangama Sutra.”

The scene unfolded at night in a peaceful park, where gentle deer roamed freely. The only light came from burning oil lamps, illuminating the stillness and serenity of the surroundings. Upon awakening, our master felt deeply moved and began researching the Shurangama Sutra. From that moment onward, the aspiration took form, eventually leading to the establishment of the Shurangama Dhamma Association Malaysia.

😇The Nepal Journey and Divine Protection
During our journey to Nepal, a significant incident occurred while traveling to Pokhara. Our bus narrowly avoided a collision with another vehicle and nearly plunged downhill into a ditch. By what we firmly believe was the blessing and protection of the Buddhas, the bus came to a stop just inches from disaster. Upon reaching Pokhara, while praying and reciting Buddhist mantras, we were unexpectedly prompted to look up toward the sky. There, above the clouds and the hills of Pokhara, we witnessed what appeared as the shadows of the Three Buddhas of the Western Paradise (Sukhavati). This moment deeply affirmed our faith and strengthened our resolve.

😇Sacred Statues and the Shurangama Mantra
Despite numerous obstacles, we successfully brought back ancient sacred statues from Nepal for prayer and veneration. Among them were representations of Vasudhara, Vajrasattva, and Ushnisha Vijaya, among others.

From that time onward, the Shurangama Mantra became an official and central practice of the association. Members are encouraged to learn, recite, and uphold it with sincerity and discipline.

Our group focuses on mantra recitation and the application of Buddhist principles on the path toward enlightenment, recognizing that there are 84,000 Dharma doors, each suited to different capacities and conditions. To this day, several disciples are able to recite the lengthy Shurangama Mantra entirely from memory, without reliance on the text.

😇A Humble but Firm Resolve
Though we are a small association, we firmly believe in the profound power and potency of the Shurangama Mantra. Our journey has not been without challenges, and those who have attempted to obstruct our Dharma path have often encountered unforeseen difficulties—reminding us of the law of cause and effect. With humility, faith, and perseverance, we continue our practice, dedicating all merits to the benefit of all sentient beings.

楞严五方佛教会的成立，源自多年前的一段殊胜因缘，虽在近年方才逐渐显现于世，但其根基早已种下。这一切，始于一位年轻法师所经历的一场庄严而深刻的梦境。梦中，佛陀亲自赐予他一件金色袈裟，并慈悲地开示道：“这是阿难尊者的袈裟。你应当带着它前往尼泊尔，并且助力弘扬《楞严经》。”

梦境发生在夜晚的公园中，四周祥和宁静，温驯的鹿群自在游走，园中仅有油灯点点，光明柔和而清净。法师醒来后，内心深受触动，随即开始深入研读《楞严经》。自此，这份弘法的愿心逐渐成熟，最终促成了楞严五方佛教会的成立。

😇尼泊尔之行与佛力加持
在前往尼泊尔弘法的途中，尤其是在前往博卡拉（Pokhara）的路上，我们经历了一次惊心动魄的考验。所乘坐的巴士为闪避迎面而来的车辆，几乎失控冲向山谷，距离坠入深沟仅差数寸。

然而，凭借诸佛菩萨的慈悲加持，巴士奇迹般地稳稳停下，化险为夷。抵达博卡拉后，我们在当地虔诚礼佛、诵持佛教真言。就在此时，仿佛受到无形的感应，引导我们抬头仰望天空。云海之上、博卡拉群山之巅，我们清楚地看见了西方极乐世界三尊佛的影像显现于天际。这一瑞相令众人法喜充满，更加坚定了我们修行与弘法的信念。

😇圣像迎请与楞严咒的确立
尽管在返程过程中面临诸多障碍与考验，我们仍成功从尼泊尔迎请回多尊古老而殊胜的佛菩萨圣像，用于供奉与修持。其中包括：财源天女（Vasudhara）、金刚萨埵（Vajrasattva）、佛顶尊胜佛母（Ushnisha Vijaya）等圣像。

自那时起，《楞严咒》正式成为本会的核心修持法门之一，所有成员皆被鼓励学习、受持并虔诚诵念。本会以持咒修行为主，并以佛法正见作为修行根本，行走在觉悟之道上。正如佛陀所示，众生根器不同，故有八万四千法门，皆为解脱之门。至今，已有数位弟子能够不依文本，完整背诵整幅宏大的《楞严咒》，实属难能可贵。

😇小而坚定的道场
虽然楞严五方佛教会规模不大，但我们始终坚信《楞严咒》具有广大而殊胜的力量。在弘扬佛法和修行的过程中，我们也遇到过各种困难和阻碍，但我们明白因果真实不虚，一切都会产生相应的结果。因此，我们以谦逊的态度和坚定的信念，持续精进修行，并将所修的一切功德回向给法界一切众生。愿正法长久住世，愿众生远离痛苦，获得安乐。

18/01/2026

☀️莲花生大士将密法传授给一位普通人的故事 The Story of Padmasambhava Transmitting Esoteric Teachings to an Ordinary Person ☀️

大约四十多年前，一名年轻人出生于马来西亚霹雳州怡保的一个普通贫困家庭。家境清寒，却自幼对佛学产生浓厚兴趣。他虽然不识中文，只会说粤语，却始终虔诚持诵佛菩萨咒语，盼望能得到指引，改变命运。

一次机缘中，他遇到一位能够请得济公活佛法身的人。济公活佛对他说：「你看不懂中文，只会说粤语和英语。若想改变命运，只能寻找密宗的师父修学，因为当时只有密宗的法本有英文教学。」这番话让年轻人既困惑又震撼，但他选择相信因缘，毅然踏上寻找密法的道路。

不久后，他得知一位来自西藏、被视为佛菩萨乘愿再来的活佛将在当地举行盛大的法会。对他而言，这是一生难得的机会——许多修行人终其一生也未必能亲见活佛。法会当天人山人海，传言活佛抵达时，天空甚至出现了彩虹。活佛被重重栏杆和保镖护卫，身旁还有一位小活佛。年轻人多次尝试靠近，想握手请示，却屡屡被阻拦，最终只能远远观望，失落离去。他心中不断自问：「济公活佛让我来，难道只是来看一眼？」临走前，他向一位出家人询问是否有经典可请回。虽身无余财，仍捐出微薄供养，换得一本——《莲花生大士祈请文》。

他每日虔诚念诵祈请文。某夜，他梦见莲花生大士现身，身后跟随无数身穿古老西藏服饰的护法神与空行母。莲师对他说：「不久的将来，我的弟子将会帮助你。」梦醒后，他不明其意，但自此内心生起坚定的信念。不久，那位活佛圆寂。年轻人的生活却逐渐改善，事业开始好转。他虽只持有一篇祈请文，却深信不疑，长期修持。渐渐地，莲花生大士开始在修行中为他开启更深层的密法与智慧。

十年后，已近中年的他前往拜见一位据说具大神通的藏传红帽派法师，希望得到进一步指引。法师入定片刻后，对他说：「你所修的法门极为特殊，是我们这里所没有的。你所见、所知，已远超过我们能示现的范围。我已经没有什么可以教你的了。」

这番话让他震撼不已。他终于明白——自己所依止的，正是莲花生大士亲授的因缘之法。他在寺中莲师像前，三跪九叩，满怀感恩。

后来，他面临成家生子的抉择。当时生活仍只是勉强过得去，经济并不宽裕。某夜，他再次梦见莲花生大士，怀抱一名婴孩，交到他手中，并嘱咐：「这个孩子想跟着你，你必须接下。」

他在梦中惶恐不安，担忧自己无力抚养。梦醒不久，妻子果然怀孕。神奇的是，孩子出生后，他意外获得一笔财富，足以支付生产与抚养费用，一切恰到好处。

随着修行与事业的同步成熟，他逐渐成为一位广受尊敬的佛教法师，精通密法与风水之学，能化解许多他人无法解决的业障、邪术与困境。他名声渐起，常受媒体、电视台邀请分享风水与佛法智慧；同时也投身慈善，回馈社会，最终获得国家皇室颁赐的封号。如今，他已是年迈的法师，子女成才立业。他能在定中请得莲花生大士法身，为信众开示、解惑、度人。

回首一生——从贫寒少年、错过活佛的凡夫，到得莲师亲授、利益众生的法师，这一切证明了：佛门之前，众生平等；因缘成熟，法自现前。只要我们愿意行动、愿意改变、坚信佛菩萨，在对的时刻，必定会遇见对的人、对的法、对的命运。

More than forty years ago, a young man was born into an ordinary and impoverished family in Ipoh, Perak, Malaysia. Though his family background was humble, he developed a deep interest in Buddhism from a young age. He could not read Chinese and spoke only Cantonese and English, yet he remained devout in chanting the mantras of the Buddhas and Bodhisattvas, hoping to receive guidance that could change his destiny.

Through a karmic encounter, he met someone who was able to invoke the dharma body of Living Buddha Ji Gong. Ji Gong told him: “You cannot read Chinese and only speak Cantonese and English. If you wish to change your destiny, you must seek a Vajrayana master, because at that time, only Vajrayana scriptures were available in English.”

These words left the young man both confused and shaken, yet he chose to trust in karmic causes and conditions and resolutely set out on the path of seeking esoteric teachings.

Not long afterward, he learned that a living Buddha from Tibet—believed to be a Bodhisattva who had returned by vow—would be holding a grand Dharma assembly in his country. For him, this was a once-in-a-lifetime opportunity. Many practitioners spend their entire lives without ever seeing a living Buddha in person.

On the day of the Dharma assembly, the crowd was immense. It was said that when the Living Buddha arrived, a rainbow even appeared in the sky. The Living Buddha was protected by layers of barricades and bodyguards, with a young Living Buddha by his side.

A young man tried repeatedly to approach, hoping to shake hands and seek guidance, but was blocked each time. In the end, he could only watch from afar and leave in disappointment. He kept asking himself, “Did Ji Gong Living Buddha send me here just to take one look?”

Before leaving, he asked a monastic if there were any scriptures he could take home. Though he had very little money, he still offered a small donation, and in exchange received a copy of “The Prayer to Guru Padmasambhava.”

He recited the prayer text with deep sincerity every day. One night, he had a dream in which Padmasambhava appeared before him, followed by countless Dharma protectors and dakinis dressed in ancient Tibetan attire. Padmasambhava said to him: “In the near future, my disciples will come to assist you.”

When he awoke, he did not yet understand the meaning of these words, but a deep sense of faith took root in his heart. Not long after, the living Buddha passed into parinirvana. Meanwhile, the young man’s life gradually improved, and his career began to stabilize.

Although he possessed only a single prayer text, he upheld it with unwavering faith and practiced it diligently over a long period of time. Gradually, Padmasambhava began to reveal deeper levels of esoteric teachings and wisdom to him through his practice.

Ten years later, now approaching middle age, he visited a Tibetan lama of the Red Hat tradition who was said to possess great spiritual powers, hoping to receive further guidance.

After entering meditation for a moment, the lama said to him: “The teachings and practices you possess are extremely rare and are not found within our tradition. What you see and understand surpasses what we are able to manifest. I have nothing left to teach you.” These words deeply astonished him. At that moment, he finally understood that the path he relied upon was the karmic Dharma personally transmitted by Padmasambhava.

Before the statue of Padmasambhava in the temple, he prostrated himself three times, kneeling and bowing repeatedly in profound gratitude.

Later, he faced the decision of marriage and having children. At the time, his life was only barely stable, and his financial situation was far from comfortable.

One night, he once again dreamed of Padmasambhava, who was holding an infant and placing the child into his arms, saying:
“This child wishes to follow you. You must accept him.” In the dream, he felt terrified, worried that he lacked the means to raise a child. Not long after waking, his wife became pregnant. Miraculously, after the child was born, he received an unexpected sum of wealth—sufficient to cover both the delivery and the child’s upbringing. Everything unfolded in perfect measure.

As both his spiritual cultivation and career matured, he gradually became a widely respected Buddhist master. He was well versed in esoteric practices and feng shui, capable of resolving karmic obstacles, dark forces, and spiritual afflictions that others could not.
His reputation grew steadily. He was frequently invited by media outlets and television stations to share his insights on feng shui and Buddhist wisdom. At the same time, he devoted himself to charitable causes and giving back to society, eventually receiving an honorary title bestowed by the royal family of his country.

Today, he is an elderly master whose children have grown into independent adults with their own careers. Through meditative absorption, he is able to invoke the dharma body of Padmasambhava to guide, counsel, and liberate his followers.

Looking back over his life—from a poor youth who missed his chance to meet a living Buddha, to a Buddhist master who received direct guidance from Padmasambhava and devoted himself to benefiting others—his journey bears witness to a timeless truth: Before the Dharma, all beings are equal; when causes and conditions ripen, the teachings naturally appear.

As long as we are willing to act, to change, and to place our faith in the Buddhas and Bodhisattvas, at the right moment, we will surely encounter the right people, the right teachings, and the right destiny.

Shurangama Dhamma Association 楞严五方佛教会

12/02/2026

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