病苦中的祈请往往是信心最差的时候2– 那我先不祈请了

《病苦中的祈请往往是信心最差的时候2–那我先不祈请了—–大日如来王尊佛》
“Prayers in times of illness are often when faith is at its weakest 2 – Then I shall not pray for now—–SunGuru Buddha”

我之前开示，凡夫病苦中的错用祈请，不懂苦谛，不思出离，贪生怕死，深陷假我二边，沉溺世间八法。要敢于放下不敢放下的贪恋，敢于面对不敢面对的磨难。遇到病苦，1，对凡夫境界，上师给予二边满足，加持消减业苦早日康复。2，对修行境界，世俗心隔离，无视病苦，无所谓，学会在病苦中的修行。修行为根本，医疗为辅助。3，在深入修行，视病苦为本性，享受承载病苦的佛性，享受病苦带来的佛性感受认知。再深入菩提道以后因缘再开示。问题就是说，很多信徒表面皈依，实则心地轮回，陷入苦乐二边实相。遇到病苦的祈请，是自己更加深陷敏感的二边，是不明解脱道，错误发心错用教法。结果有些弟子不思正解，就认为我不祈请了，避免麻烦，避免上师说教，避免自己言多必失的漏洞显现。实属荒唐的信徒，愚弄自己。好比我也说很多信徒表面皈依，实则都是为了世俗安乐，不懂得假我真我的对立性，轮回净土的对立性。那你就不学佛了？上师的开示没有得到增上果，反而自己解释成退道的合理性，就是荒诞的错用错解。根本原因就是自己没有恭敬心。我执深重，永远解释自己五毒思维的合理性。怕见佛，怕学佛。虔诚的信徒，遇到问题，永远解释上师三宝的合理性，永远修正自己，永恒前进。

I previously taught that when ordinary beings are in illness and suffering, they often misuse prayers—failing to understand the truth of suffering, lacking contemplation on renunciation, clinging to life and fearing death, deeply trapped in the dualistic extremes of the false self, and indulging in the eight worldly concerns. One must dare to release the attachments we fear to let go of, and have the courage to face the hardships we fear to confront. When encountering illness: 1. For the ordinary beings realm, the Guru provides satisfaction for both extremes—granting empowerments to alleviate karmic suffering and help with early recovery. 2. For the practitioner realm, the worldly mind is separated, ignoring illness and suffering, is indifferent and learns to practice within it. Practice is fundamental, medical treatment is supplementary. 3. At deeper levels of practice, illness and suffering are regarded as part of one’s true nature—one enjoys the experience of the Buddha-nature that bears the pain, and enjoys the awareness and insight that suffering brings. Teachings on deeper stages of the Bodhi path will be given accordingly to future circumstances. The issue is that many followers superficially appear to have taken refuge, but inwardly remain in samsaric mindsets, trapped in the dual reality of suffering and happiness. Praying in response to illness and suffering only drives them deeper into the sensitivity of dualistic extremes, exposing their lack of understanding of the liberation path, a misguided intention, and a misapplication of the Dharma. As a result, some disciples—rather than seeking the correct understanding—conclude, “Then I shall not pray anymore,” trying to avoid trouble, avoid being lectured by the Guru, and avoid exposing their flaws through their own excessive talk. These are truly absurd believers, fooling themselves. I’ve also said that many believers superficially appear to have taken refuge, but in reality they seek worldly comfort, failing to understand the opposition between the false self and the true self, between samsara and the Pure Land. So then—do you stop studying the Dharma altogether? You don’t achieve progressive results from your Guru’s teachings, but instead interpret them as justifying your retreat from the path, this is an absurd misapplication and misinterpretation. The root issue is a lack of reverence. With deep self-clinging, you endlessly rationalize the legitimacy of your own five poisonous thoughts. Afraid to see the Buddha, afraid to study the Dharma. A sincere practitioner, when faced with difficulties, always seeks to understand the intent of the Guru and the Three Jewels, always corrects themselves, and always moves forward without end.

————大日如来王尊佛

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