学佛由自己决定的3点

《学佛由自己决定的3点—-大日如来王尊佛》
“Three Points of Learning Buddhism Are Decided by Oneself—-SunGuru Buddha”

一切苦乐，真假，佛魔，都是众生自己所生分别实相执着，佛无众生可度，佛本不觉，佛而无佛。呈现的佛的倒驾慈航，佛法无上甚深智慧，都是自己的对比度，自己的祈请，自己的发心，这三点而决定：
1、对比度见佛：自己认知无明的程度，决定觉知程度，同等比例。好比居士业力高于出家弟子，戒律修法远低于出家修法，就因为对无明认知粗浅，觉知开启也同等。如果你见有人从不依止善知识，从不谦卑，从不忏悔，就喜欢给别人当老师。不迷不觉，这个人是见不到任何佛与佛法的。就是一个贡高我慢，用佛法在凡夫眼前臭显，满足虚荣的凡夫。
2、自己真心祈请，得到上师回馈加持灌顶。上师是本性的镜子。有人说，如果上师认我为弟子，给我授记，我就学佛。我问他，你要指望镜子有你的影子，你才站在镜子面前么？那有人又问，我也没祈请，为什么遇到上师与佛法？我说，这是多生祈请，广行供养的显现，绝无巧合。经云：佛不度无缘。不是佛不慈悲，而是众生内心佛性觉醒，祈请投影了上师与诸佛。佛为无上菩提，承载法界一切众生心识维度。佛从来没有离开过众生，因为众生就是佛。但只有自己祈请能知遇上师诸佛，也只有自己妄失祈请而迷失上师诸佛。
3、自己发愿境界，决定你修行的最高点，也决定上师灌顶解脱种子的激活维度。这要认知信愿行三学。对上师三宝起信后而自我发愿。发愿，行愿，而证愿。但凡夫发愿并非果位，而是无知境界朦胧的方向祈祷。真正行愿，去施肥浇水的，是上师根据你愿心，灌顶加持的金刚菩提解脱种子。这也是行持中还执着愿望，而不能成就的原因之一。种子具有一切如来智慧，但只随祈请者发心程度，如实激活。愿，如DNA，代表种性。也如同一个容器，后续行持修学，都在这个愿心的容器范围内。清净梵行就是守护誓言与戒体。同时也要认知，耕耘的土地代表上师加持的本性维度，佛法不是在假我维度里修的。种子，是自己发愿祈请，上师灌顶的自性种子。肥料，水，农具代表法器，一切神圣的开启源于自己虔诚恭敬的祈祷，得到金刚上师回馈的慈悲加持。虔诚恭敬的永恒祈请大恩上师加持，喇嘛钦诺！！！！

All suffering and joy, true and false, Buddha and demon, are all the result of sentient beings’ own arising of differentiation and attachment to appearances as reality. The Buddha has no sentient beings to save; the Buddha is inherently unawakened; Buddha, yet no Buddha. The manifestation of the Buddha’s returning from their own liberation, and the Dharma’s supreme and profound wisdom, are all determined by one’s own contrast, one’s own prayers, and one’s own aspirations—These three points decide:
1. Seeing Buddha through contrast:
One’s recognition of the degree of ignorance determines the degree of awareness, in equal proportion.
For example, lay practitioners’ karmic force is greater than ordained disciples; their observance of precepts and practice is far lower than that of the ordained, simply because their recognition of ignorance is shallow, and thus their awakening is opened in equal measure.nIf you see someone who never relies on a good teacher, never humbles themselves, never repents, but only enjoys acting as a teacher to others—without delusion then there’s no awareness—this person will never see any Buddha or Dharma. This is just arrogance, using Dharma to show off before ordinary people, satisfying the vanity of an ordinary being.
2. One’s own sincere prayers, receiving the Guru’s feedback, empowerment, and sacred transmission bestowed. The Guru is the mirror of one’s own nature. Someone says: “If the Guru recognizes me as a disciple and grants me prophecy, then I will learn Buddhism.” I ask them: “Do you expect the mirror to already have your reflection before you stand in front of it?” Then someone asks: “But I never prayed—why did I encounter the Guru and Dharma?” I say: This is the manifestation of prayers made through many lifetimes and wide offerings, never coincidence. The scripture says: “Buddha does not save those without affinity.” It is not that Buddha lacks compassion, but that the Buddha-nature within the hearts of sentient beings awakens, and their prayers projects the Guru and all Buddhas. The Buddha is the supreme Bodhi, carrying the consciousness dimensions of all sentient beings in the Dharma Realm. The Buddha has never left sentient beings, because sentient beings are the Buddha. However, only through one’s own prayers can one encounter the Guru Buddhas, and only by falling into delusion and losing one’s prayers can one lose the Guru and the Buddhas.
3. The level of your aspirations determines the highest point of your practice and the activation dimension of the liberating seeds bestowed by your Guru’s empowerment. This requires recognition of the Three Studies of Confidence, Aspiration, and Practice. After developing confidence in the Guru and the Three Jewels, one makes vows oneself. Making vows, practicing vows, and realizing vows. Yet an ordinary being’s vow is not fruition, but merely a hazy direction-seeking prayer within a state of ignorance. What truly practices the vow, watering and fertilizing it, is the Guru’s empowerment and sacred transmission bestowed of the vajra bodhi liberation seed according to your aspiration. This is also one of the reasons why, in practice, one still clings to wishes and cannot accomplish them. The seed contains the wisdom of all Tathāgatas, but only according to the extent of the prayer’s pray aspirations does it become activated as it is. The vow is like DNA, representing the seed-nature. It is also like a vessel—subsequent practice and practice are all within the scope of this vessel of vow. Pure Brahma conduct is guarding vows and precepts. At the same time, one must recognize: the cultivated land represents the dimension of the Guru’s empowered nature. Dharma is not practiced within the dimension of the false self. The seed is the self-nature seed of one’s own vow and prayers, and the Guru’s sacred transmission bestowed. Fertilizer, water, and farming tools represent dharma instrument. All sacred openings arise from one’s own sincere and reverent prayer, receiving the compassionate empowerment feedback of the vajra Guru. Sincerely and reverently offering eternal prayers for the great Guru’s empowerment, La Ma Qin Nuo!!!!!

————大日如来王尊佛

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