{"id":279,"date":"2015-08-10T22:16:01","date_gmt":"2015-08-10T14:16:01","guid":{"rendered":"http:\/\/dudjominternational.org\/?page_id=279"},"modified":"2020-05-21T20:56:30","modified_gmt":"2020-05-21T12:56:30","slug":"ven-guru-lau","status":"publish","type":"page","link":"https:\/\/dudjominternational.org\/?page_id=279","title":{"rendered":"Ven. Guru Lau"},"content":{"rendered":"

A Short Life Story of Ven. Lama<\/strong><\/span><\/h2>\n

Sonam Chokyi Gyaltsen (1914 – 1997)<\/strong><\/span><\/h2>\n
\u00a0By the Late Chinese Master\u2019s Humble Disciples and Lineage Holders Yeshe Thaye & Pema Lhadren<\/em><\/span><\/h5>\n

\"1<\/a><\/p>\n

Difficult Times and Conditions for the Spreading of <\/strong>\u201cTibetan Buddhism\u201d<\/strong><\/h3>\n

It had not been easy and smooth for the spreading of \u201cTibetan Buddhist\u201d teachings in Greater China (particularly so in Hong Kong and Taiwan<\/span>) during the period of the 50s to 70s of last century. Many Dharma practitioners would have hard times in just trying to receive some relevant information on \u201cTibetan Buddhism\u201d, let alone its important teachings. One of the main factors for this difficulty was due to be a lack of trained personnel who could understand and\/or can even translate the Tibetan Buddhist teachings for the Chinese general public, let alone Dharma practitioners. There was a general atmosphere and feeling, by then, of \u201cnowhere to enter\u201d into the door of \u201cTibetan Buddhism\u201d.<\/p>\n

In order to take up this important task and responsibility in linking up the precious lineages from the different Tibetan Masters of the past in order to nurture the younger generations of the future, there were only a very few handful of Chinese pioneers acting as the propagators of \u201cTibetan Buddhism\u201d who had dedicated themselves by visiting those Holy Places and receiving the important teachings of \u201cTibetan Buddhism\u201d, so that they could bring back and spread these Dharma teachings into the Chinese soil. Among them, one of the most important Chinese pioneers of \u201cTibetan Buddhism\u201d in the Chinese soil was our Most Beloved Root Guru (\u201cTsawai Lama\u201d<\/span>) \u2013 the late Chinese Master Ven. Lama Sonam Chokyi Gyaltsen<\/strong><\/span> (alias<\/span> Ven. Guru Lau Yui-che<\/strong><\/span>, or simply as<\/span> Ven. Guru Lau<\/strong><\/span> which will be used interchangeably in this short life story<\/span>), one of the chief disciples and also the Chinese Spiritual Representative of His Holiness Kyabje Dudjom Rinpoche in the Far East.<\/span><\/p>\n

Ven. Guru Lau\u2019s Birth and His Karmic Connections with Buddhism in General, and Tibetan Buddhism in Particular<\/strong><\/h3>\n

Born in the Village of Dongguan (near Guangzhou city<\/span>) of Guangdong province, Southern China in January of 1914, Ven. Lama Sonam Chokyi Gyaltsen was to be first connected with Buddhism, at the age of 12, when both of his mothers were seriously ill. He was advised by family friends to practice Esoteric Buddhism, and so he took his vow and prayed in front of the Buddhas and Bodhisattvas for the recovery of his mothers.<\/p>\n

He was later initiated as a disciple of the Japanese Shingon School at the age of 14 years old. In<\/span> this way, he was well versed in the \u201cThree Outer Tantras\u201d of the \u201cKriya-, Carya-, and Yoga- Tantras\u201d. However, he soon realized that the stages of the \u201cThree Outer Tantras\u201d are not the ultimate of the Buddhist teachings, and so he decided to continue on with the study and practice of \u201cAnnuttara-Yoga Tantra\u201d from the different schools of Tibetan Buddhism.<\/p>\n

While he was 15 years old, Ven. Lama Sonam Chokyi Gyaltsen received the \u201cBodhisattva Vows\u201d from the great contemporary Ch\u2019an<\/span> (Zen<\/span>) Master Hsu Yun<\/span> (Empty Cloud, 1840-1959<\/span>) in Guangzhou, and had also received his Dharma name with an evidence of a Vow Certificate from the Ch\u2019an Master. In the same year, he also received empowerments and oral instructions from the Gelugpa Geshe Dorje Ch\u00f6pa.<\/p>\n

\"Ch'an<\/a><\/p>\n

\"Dorj\u00e9_Ch\u00f6pa\"<\/a><\/p>\n

At the age of 16, Ven. Lama Sonam Chokyi Gyaltsen had further received maturing empowerments and liberating instructions of \u201cGeneration\u201d (Kye-rim<\/span>) and \u201cPerfection\u201d (Dzog-rim<\/span>) Stages first from another Tibetan Lama Rinchen Khenpo, and then later on also from other Tibetan lamas, such as Thubten Nyima, and Panchen Lama, among others. In particular, Ven. Lama Sonam Chokyi Gyaltsen was able to further receive the \u201cGreat Perfection\u201d<\/span> (Skt. Atiyoga or Mah\u0101sa\u1e45dhi\u00a0; Tib. Dzogpa Chenpo<\/span>) teachings from the renowned Nyingma Master Ven. Norlha<\/span> (Norra Hutuketu<\/span>) Rinpoche, Gara Lama Sonam Rabten<\/span> (1865-1936<\/span>) of Kham Riwoche.<\/p>\n

\"4<\/a><\/p>\n

Later on, when he was 37 years old, Ven. Lama Sonam Chokyi Gyaltsen had further received initiations and teachings of both the \u201cMahamudra\u201d<\/span> and the \u201cGreat Perfection\u201d<\/span> teachings from the renowned Kagyu Master Ven. Ganghar<\/span> (Gonga Hutuketu<\/span>) Rinpoche, Karma Chokyi Senge<\/span> (1893-1957<\/span>), who was the tutor of His Holiness the 16th<\/sup> Karmapa, as well as the Root Guru of both Professor Garma C.C. Chang and Yogi C.M. Chen.<\/p>\n

\"4<\/a>\"Ven.<\/a><\/p>\n

Throughout those years, since the late 20s to the mid-50s of last century, Ven. Lama Sonam Chokyi Gyaltsen had been diligently practicing the Vajrayana practices, while having his whole-hearted dedication in working relentlessly and tiredlessly to help spread the Holy Dharma to all Chinese people.<\/p>\n

\"6<\/a><\/p>\n

Turning Point of Ven. Guru Lau\u2019s Whole Life \u2013 The Upholding of the Precious Lineages from His Holiness Kyabje Dudjom Rinpoche<\/strong><\/h3>\n

Then at around the age of 45 years old, being encouraged by Professor Garma C.C. Chang, urged by Yogi C.M. Chen, together with the sponsorship from Mr. Lee Sai-wah, Ven. Lama Sonam Chokyi Gyaltsen went to India in 1958-59, and thus met his predestined Tsawai Lama<\/span> (Root Guru<\/span>) His Holiness Kyabje Dudjom Rinpoche<\/span> in Kalimpong of India, due to their previous karmic connections and their prayers in the same mandala to benefit all motherly sentient beings<\/span>.<\/p>\n

\"Prof.<\/a>\"Yogi<\/a><\/p>\n

It was through an auspicious omen that His Holiness Kyabje Dudjom Rinpoche realized it was the suitable time for Him to transmit important teachings and empowerments to some suitable and mature vessels who came to Him with their sincerity of hearts. In fact, it was the first time that His Holiness had transmitted such important teachings and empowerments to foreigners ever since His departure from Tibet. There were altogether five disciples, three Englishmen and two Chinese, who had received those important empowerments from His Holiness Kyabje Dudjom Rinpoche at that time, and so both the Guru and the five disciples took this most rare photo together after their empowerments in Kalimpong, India in 1959.<\/p>\n

\"1<\/a><\/p>\n

In this regard, His Holiness also saw to it that it would be most beneficial to both the Dharma and to all sentient beings by conferring upon Ven. Guru Lau the most rare and precious \u201cZhitro Narak Dong Truk\u201d <\/strong><\/span>transmission [including all the four empowerments<\/span> (wang<\/span>), oral transmissions<\/span> (lung<\/span>), personal guidance and oral pith-instructions<\/span> (tri<\/span>)] of the Kama, Terma and Dagnang<\/span><\/strong> Lineages<\/strong>.<\/span><\/p>\n

\"Mandala<\/a><\/p>\n

Furthermore, His Holiness Kyabje Dudjom Rinpoche had held Ven. Guru Lau as the one carrying His own line of teachings (that is, the Lineage Holder of His Holiness Kyabje Dudjom Rinpoche<\/span>), and that Ven. Guru Lau was also empowered by the blessings of the Lama, Yidam and Khandro to transmit these important and precious teachings and lineages to all suitable vessels. In this way, His Holiness authorized Ven. Guru Lau to teach all Vajrayana teachings to all people, especially to all Chinese people. (Please refer to the various documents that were written by His Holiness Kyabje Dudjom Rinpoche on His special relationship with Ven. Guru Lau, to be enclosed in this essay later).<\/span><\/span><\/p>\n

His Holiness Kyabje Dudjom Rinpoche thus specially appointed Ven. Guru Lau to be His Holiness\u2019 Chinese Spiritual Representative in the Far East<\/span>, as well as the\u00a0“Chinese Master of Vajrayana Buddhism in the Chinese soil”<\/strong><\/span>. (\u00a0\u300c\u6f22\u5730\u6f14\u5bc6\u6559\u8005\u300d<\/strong><\/span>). <\/strong>This was a very special Title that has been personally bestowed by His Holiness Kyabje Dudjom Rinpoche to Ven. Guru Lau, in order to denote the very fact that Ven. Guru Lau was the first and only Chinese Master<\/span>,\u00a0over the last five hundred years, who had transmitted the most important teachings of Anuttara-yoga Tantra of Vajrayana Buddhism in the Chinese soil<\/span>. It was, indeed, a very rare case in point that Ven. Guru Lau was the\u00a0only Chinese Master who had received\u00a0such a high acclaim, with such great esteem and high honor, from His Holiness Kyabje Dudjom Rinpoche ever since.<\/p>\n

\"4<\/a>\"4<\/a>\"1<\/a>\"HH<\/a>\"Back<\/a><\/p>\n

\"Photo<\/a>\"Back<\/a><\/p>\n

Before his departure from Kalimpong of India, Ven. Guru Lau had vowed in front of His Holiness Kyabje Dudjom Rinpoche that he would try to do his very best in spreading those most rare and precious teachings, traditions and lineages to the Chinese people, in order to repay the extreme kindness of His Holiness Kyabje Dudjom Rinpoche, as well as to fulfill the name of \u201cChokyi Gyaltsen\u201d<\/span> given to him by His Holiness Kyabje Dudjom Rinpoche, that is, to uphold the Victory Banner in all directions<\/span> across the world, and turn the Wheel of the Holy Dharma, for the benefits of all our motherly sentient beings! This was the solemn vow, as well as clean and pure samayas, that Ven. Guru Lau had kept<\/span> and maintained throughout his life with His Holiness Kyabje Dudjom Rinpoche<\/span> ever since.<\/p>\n

\"HH<\/a><\/p>\n

In this regard, His Holiness Kyabje Dudjom Rinpoche had specifically given His own personal photo (with His own handwriting on it at the back<\/span>), the photo of His Holiness Kyabje Dudjom Rinpoche\u2019s Line of Incarnations called the Garland of Crystal Pearls<\/strong><\/span> (sealed with His own signature, seal and thumb<\/span>), together with a Buddhist statue of Vajradhara (which was a terma object\u00a0consecrated, blessed and hid by Guru Rinpoche Himself, and was later rediscovered by His Holiness\u2019 predecessor Dudjom Lingpa<\/span>) as Dharma Treasures of important blessings to Ven. Guru Lau.<\/p>\n

This has, indeed, shown that it was His Holiness Kyabje Dudjom Rinpoche\u2019s deliberate, yet secret, intention<\/span> to have His own important and precious teachings and Lineages to be upheld, preserved and transmitted by a selfless and dedicated Chinese Master, at those times of difficulty, in order that these most rare and precious teachings, traditions and lineages will be able to continue on in the Chinese soil<\/span>. Ever since, His Holiness Kyabje Dudjom Rinpoche had persistently, unyieldingly and continually gave His greatest encouragements, as well as in lending His greatest supports, to all of the Dharma activities of Ven. Guru Lau in the Chinese context.<\/p>\n

\"18<\/a><\/p>\n

Ven. Guru Lau\u2019s <\/strong>Solemn Vow, as well as Clean and Pure Samayas with His Holiness Kyabje Dudjom Rinpoche<\/strong><\/h3>\n

Even though Ven. Guru Lau was considered rather poor in his living at that time in Hong Kong, and had to teach Chinese Language and Literature in two middle schools (one in the morning, and another one in the afternoon<\/span>) in order to earn his living for a family of four, he still continuously worked tirelessly for both this-worldly and other-worldly activities.<\/p>\n

\"Name<\/a><\/p>\n

Thus, after his return to Hong Kong in 1959, Ven. Guru Lau had organized a Dudjom Ashram<\/span> and had never felt tired and slacked off, but instead had worked unceasingly and relentlessly in all of his activities for the spreading of the Holy Dharma so as to benefit all people in the Chinese soil, in order to keep his clean and pure samayas with His Holiness Kyabje Dudjom Rinpoche<\/span>.<\/p>\n

\"Translated<\/a>\"1<\/a><\/p>\n

Soon after his return to Hong Kong, Ven. Guru Lau had published his translated and edited volume on the \u201cGuidebook on The Cycle of Narak Dong-Truk Lineage of Vajrasattva’s Net of Magical Illusions (Skt. Mayajala; Tib. Gyumtor Drawa)\u201d<\/strong><\/span>, which had recorded most of the important teachings (with some exceptions which could not be disclosed publicly in accordance with the instructions of His Holiness Kyabje Dudjom Rinpoche<\/span>) that His Holiness Kyabje Dudjom Rinpoche had given him during his stay in India, together with a preface that was specifically written by His Holiness which reads as follows:<\/p>\n

\"1<\/a>\"HH<\/a><\/p>\n

His Holiness Kyabje Dudjom Rinpoche<\/strong>\u2019<\/strong>s Preface to the Translated and Edited Volume on the <\/strong>\u201c<\/strong>Guidebook on The Cycle of Narak Dong-Truk Lineage of Vajrasattva’s Net of Magical Illusions (Skt. Mayajala; Tib. Gyumtor Drawa)<\/strong>\u201d\u00a0by Ven. Guru Lau Yui-che<\/strong><\/span><\/h5>\n

The \u201cChinese Master of Vajrayana Buddhism in the Chinese Soil\u201d<\/span>, Sonam Chokyi Gyaltsen<\/span> (alias Lau Yui-che<\/span>), as the Secretary of the Hong Kong Society on the Study of Esoteric Buddhism, have requested me to transmit the \u201cOral Pith-Instructions\u201d (Tib. man ngag; Skt. upadesha<\/span>) on the \u201cThree Inner Tantras\u201d (namely: \u201cMahayoga, Anuyoga, Atiyoga\u201d<\/span>) of the \u201cOld Translation School\u201d for the most profound and uncommon tradition on the cycle of \u201cVajrasattva\u2019s Net of Magical Illusions of the Peaceful and Wrathful Deities\u201d<\/strong><\/span>*<\/strong><\/span> in Overturning the Very Depths of the Vajra Hell, with their<\/em> Maturing Empowerments and their Liberating Oral Instructions. His mind is most sincere in firmly requesting me for these important teachings.<\/em><\/p>\n

Due to his past aspirations in his previous lifetimes, as well as the good karmic connections between us, when these favourable<\/em> causes and conditions have ripened to arise this virtuous opportunity so that we could thus meet together. Indeed, I knew very well all those reasons.<\/em><\/p>\n

Furthermore, with the favourable circumstance that the person (Bhikshu Wu Chien<\/span>) who can help to communicate and translate in both the Tibetan and Chinese languages came to meet with us together. This is, indeed, a complete coincidence, and a perfect one, which just happens quite naturally for all these conditions to<\/em> come by.\u00a0<\/em><\/p>\n

Thus, I have collected all those teachings from both the Distant \u201cKama\u201d<\/strong><\/span> Lineage and the Close \u201c<\/strong>Terma<\/strong>\u201d<\/strong><\/span> Lineage, and have<\/em> transmitted to him all the Four Maturing Empowerments and their Liberating Oral Pith-Instructions on the entire Mandala system of the \u201cPeaceful and Wrathful Deities of Magical Net\u201d<\/strong><\/span> (Skt. Shanti Krodha Mayajala; Tib. Gyutrul Zhitro; Wyl. sgyu <\/span><\/em>‘<\/em>p<\/em>hrul zhi khro<\/em><\/span>) in Overturning the Very Depths of the Vajra Hell.<\/em><\/p>\n

As for the practices on the \u201cGeneration Stage\u201d<\/span> of the \u201cDeities\u201d, these will follow those practices of the Distant \u201cKama\u201d<\/strong><\/span> Lineage;<\/em> while the practices on the \u201cPerfection Stage\u201d<\/span> will follow those practices on the \u201cProfound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities\u201d<\/strong> <\/span>of the Close \u201c<\/strong>Terma<\/strong>\u201d<\/strong><\/span> Lineage.<\/em><\/p>\n

This present translated and edited volume, in its Chinese edition, has been validated by me and is found to be error-free.<\/em><\/p>\n

Before this volume has been published, teachings that are related<\/em> to the \u201cPeaceful and Wrathful Deities\u201d have all been sporadically and unsystematically dispersed in various different Tantras. In collecting, unifying and integrating all these teachings, by bringing together both the \u201cGeneration Stage\u201d and the \u201cPerfection<\/em> Stage\u201d, into one volume is unprecedented. This volume is, indeed, the first of its kind.<\/span><\/em><\/p>\n

Hence, everyone should cherish this volume as a most unusual real treasure, and that it should be highly regarded and esteemed as a rarity to be obtained. I sincerely wish that this most precious teaching will be widely transmitted and propagated across the world. Guru Rinpoche has already made a \u201cprophecy\u201d<\/span> that in today\u2019s life-world of five impurities, all the important teachings and Tantras on the Heart Essence of the Dharmakaya Buddha Samantabhadra<\/strong><\/span> should be spread and flourish in the whole world.\u00a0\u00a0<\/em><\/p>\n

\u201cDudjom\u201d<\/span> (the name of His Holiness, which means the \u201cSubduer of Mara\u201d<\/span>) has transmitted the complete oral pith-instructions and teachings, and have thus written this preface.<\/em><\/p>\n

**********<\/p>\n

[*Note:<\/span><\/strong><\/p>\n

\u201cVajrasattva\u2019s Net of Magical Illusions of the Peaceful and Wrathful Deities\u201d <\/strong><\/span>is a shortened name for the Root Tantra of the Eighteen Mahayoga Tantras (that is, the Glorious Secret Essence Tantra, Skt. Guhyagarbha Mayajala; Tib. Gyumtor Drawa<\/span>), which serves as an abbreviation pointing to this entire cycle of Mahayoga tantras and teachings. The full name of this cycle of teachings is known as \u201cNarak Dongtruk: The Narak Mending and Apology, the King of Apologies for all Obscurations of Breaches and Misdeeds<\/strong> which Overturns the Depth of the Deepest Hell\u201d<\/strong><\/span> from the \u201cNyingma Kama\u201d<\/strong><\/span>, in Tib. \u0f56\u0f40\u0f60\u0f0b\u0f58\u0f0b\u0f53\u0f0b\u0f62\u0f42\u0f0b\u0f51\u0f7c\u0f44\u0f0b\u0f66\u0fa4\u0fb2\u0f74\u0f42\u0f66\u00a0. ]<\/strong><\/p>\n

**********<\/p>\n

Ven. Guru Lau\u2019s Selfless Devotion and Dedication in Serving Tirelessly for the Benefits of Both the Holy Dharma and of All Sentient Beings<\/strong><\/h3>\n

It was in 1963 that Ven. Guru Lau had started to spread the Tibetan Buddhist Meditation<\/span>, in accordance with the \u201cSeven-Point Posture of Buddha Vairocana\u201d<\/span> (Tib.\u00a0nam nang ch\u00f6 d\u00fcn<\/span>), to the general public so that they can become more healthy, both physically and mentally, with diligent practice. For this important practice, Ven. Guru Lau had written more than four books on this subject, with one being translated into English.<\/p>\n

\"Ven.<\/a>\"Tibetan<\/a><\/p>\n

This he had done so, not only in the Chinese communities of Hong Kong and Taiwan, but also in the different China Towns of United States, Canada, Australia, as well as in Southeast Asian countries. As a whole, more than thirty thousand people had learnt this practice from Ven. Guru Lau ever since.<\/p>\n

In between those years, His Holiness Kyabje Dudjom Rinpoche had visited Ven. Guru Lau\u2019s Dharma centre in Hong Kong three times. The first time of His Holiness Kyabje Dudjom Rinpoche\u2019s visit to Hong Kong was in 1972, which marked the first world-wide tour of His Holiness Kyabje Dudjom Rinpoche in spreading the Holy Dharma across the world.<\/p>\n

\"1<\/a>\"Lord<\/a><\/p>\n

During this visit, His Holiness Kyabje Dudjom Rinpoche had further bestowed upon Ven. Guru Lau many precious relics and holy objects, including a whole set of nine precious and old thangkas on the \u201cEight Manifestations of Guru Rinpoche with 25 Disciples\u201d<\/span>. For this very special occasion, Ven. Guru Lau had specifically written a book, entitled \u201cThe Visit of His Holiness Dudjom Rinpoche, 1972<\/em><\/strong>\u201d<\/em><\/span> (which has also been translated into English as one volume<\/span>), describing in details the activities that His Holiness Kyabje Dudjom Rinpoche had engaged in during His visit in Hong Kong.<\/p>\n

\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Thangka<\/a>\"Covers<\/a><\/p>\n

\"Enshrinement<\/a><\/p>\n

In this regard, Yeshe Thaye, as His Holiness’ second generation humble disciple, was also very fortunate, indeed, in receiving all the important teachings and empowerments from, as well as being granted the empowerment and title of \u201cDorje Lopon\u201d\u00a0by<\/span><\/span>, His Holiness Kyabje Dudjom Rinpoche. He was further given the Dharma name of \u201cYeshe Thaye\u201d<\/span> (meaning<\/span> \u201cBoundless Wisdom\u201d<\/span>) in His Holiness\u2019 own handwriting, together with a signed personal photo (with\u00a0His Holiness\u2019 signature\u00a0and<\/span>\u00a0seal on the back of it<\/span>), by His Holiness Kyabje Dudjom Rinpoche during this visit.<\/p>\n

\"\u6566\u73e0\u6cd5\u738b\u4e8c\u4e16\u3001\u5289\u4e0a\u5e2b\u3001\u79fb\u559c\u6cf0\u8ce2\"<\/a>\"1<\/a><\/p>\n

\"1<\/a>\"Back<\/a>\"1<\/a>\"HH<\/a><\/p>\n

After over a month-long stay in Hong Kong, His Holiness Kyabje Dudjom Rinpoche saw to it that it was time for Him and His Family to move on to visit other places in spreading the Holy Dharma across the world. Then, Mr. Sonam Topgay Kazi (1925-2009<\/span>) and his family had deliberately came to Hong Kong from Sikkim to escort His Holiness Kyabje Dudjom Rinpoche and His Family to the United States.<\/p>\n

\"HH<\/a><\/p>\n

It was back in 1963 that His Holiness Kyabje Dudjom Rinpoche had asked Ven. Guru Lau to translate His Holiness\u2019 two recent important works on The Nyingma School<\/em><\/strong> of Tibetan Buddhism: Its Fundamentals and History<\/em><\/strong><\/span> (Wyl. bstan pa\u2019i rnam gzhag and rnying ma\u2019i chos \u2019byung<\/span>) into Chinese, which was entitled as The Ancient History of Tibetan Buddhism<\/strong><\/span>. These were two of the many great encyclopedic masterpieces that His Holiness Kyabje Dudjom Rinpoche had written after His departure from Tibet. As the two translators and editors of the English edition (published by Wisdom Publications, 1991<\/span>), Gyurme Dorje and Matthew Kapstein, had rightly pointed out: \u201cThese treatises were composed [by Dudjom Rinpoche] during the years immediately following [his] arrival in India as a refugee. His intention in writing them….. was to preserve the precise structure of the Nyingma philosophical view within its own historical and cultural context, in a period of great uncertainty and instability.\u201d<\/p>\n

\"Ven.<\/a>\"Book<\/a><\/p>\n

Hence, during the period from August of 1965 to April of 1966, Ven. Guru Lau, together with the help of Tulku Mingyur Ngawang Tenzin, had thus translated this important volume into Chinese for the Chinese people, so that they can come to know the origin and the history on the propagation and transmission of Buddhism from India into Tibet, to be further developed and later came to be known as \u201cTibetan Buddhism\u201d.<\/p>\n

All through those years, Ven. Guru Lau had taught\u00a0his disciples all the main teachings of the Holy Dharma (those of Hinayana, Mahayana, and Vajrayana<\/span>), as well as in leading them with various different Buddhist activities, including the ransoming of countless lives of sentient\u00a0beings during the different\u00a0\u201cRelease of Fishes\u201d<\/span>\u00a0ceremonies.<\/p>\n

As a retired middle school teacher, Ven. Guru Lau started to learnt the Tibetan language at the age of sixty-two (in\u00a01976<\/span>), and was able to translate quite a few important Tibetan Buddhist works into Chinese, including Guru Rinpoche\u2019s Parasol of the Secret Mantrayana<\/em><\/strong><\/span>, and His Holiness Kyabje Dudjom Rinpoche\u2019s The Nyingma School<\/em><\/strong> of Tibetan Buddhism: Its Fundamentals and History<\/em><\/strong><\/span>, among many other important works of all four major schools of Tibetan Buddhism.<\/em><\/p>\n

\"14<\/a>\"15<\/a>\"16<\/a>\"16<\/a><\/p>\n

At the same time, Ven. Guru Lau himself wrote many books and articles in Chinese concerning the teachings of “Hinayana, Mahayana and Vajrayana” Buddhism, and had also compiled and edited a voluminous series of books known as the \u201cCollected Works of Vajrayana\u201d<\/em><\/strong><\/span> (totaling 15 volumes<\/span>) in Chinese, and had asked His Holiness Kyabje Dudjom Rinpoche to write a preface on this, in which His Holiness had commended Ven. Guru Lau’s dedication of his translated works.\u00a0At the same time, His Holiness Kyabje Dudjom Rinpoche had further written a Letter of Introduction for Ven. Guru Lau asking other Dharma friends to help him with his translated works. It was also in 1976 that Ven. Guru Lau had compiled the Chinese\u00a0\u201cHandbook of the Three Vows<\/strong> (Silas)\u201d<\/strong><\/span> (which we will report later in this essay).<\/span><\/span><\/p>\n

\"Collected<\/a><\/p>\n

\"The<\/a>\"The<\/a><\/p>\n

Furthermore, Ven. Guru Lau further published a Chinese-English bilingual magazine called the \u201cVajrayana Quarterly\u201d<\/strong><\/span> in 1979 to be distributed free of charge to peoples all over the world, and established the Secret Vehicle Publications in distributing various Buddhist publications so as to benefit the Chinese people.<\/p>\n

Furthermore, Ven. Guru Lau had aspired for a huge project of translating the whole set of the \u201cNyingma Gyubum\u201d<\/strong><\/span> from Tibetan into Chinese, a task which was too ambitious to be completed by just one person. (Please refer to the document written by His Holiness Kyabje Dudjom Rinpoche in praising this sincere wish of Ven. Guru Lau in His Holiness’ Introduction of Ven. Guru Lau<\/span>).\u00a0Thus, His Holiness Kyabje Dudjom Rinpoche had specifically sent a few hundred volumes of the \u201cKangyur\u201d<\/strong><\/span>, \u201cTengyur\u201d<\/strong> <\/span>and the \u201cNyingma Gyubum\u201d<\/strong><\/span> from India to Ven. Guru Lau in Hong Kong by seamail.<\/p>\n

\"Tibetan<\/a>\"HH<\/a><\/p>\n

It was in the last of His three world-wide tours that His Holiness the 16th<\/sup> Gyalwa Karmapa, Rangjung Rigpe Dorje<\/span> (1924-1981<\/span>), visited Hong Kong in 1980, and so Ven. Guru Lau had specially invited His Holiness the 16th<\/sup> Karmapa to go to his own Dharma centre so as to transmit important empowerments and teachings to his disciples, including those of Guru Milarepa, Guru Karma Pakshi, Red Chenrezig, among others.<\/p>\n

\"HH<\/a>\"HH<\/a>\"HH<\/a>\"HH<\/a>\"HH<\/a><\/p>\n

Then, in 1981,\u00a0Ven. Guru Lau had visited\u00a0His Holiness Kyabje Dudjom Rinpoche’s residence in Kathmandu, Nepal whereupon His Holiness had bestowed the Lotus Hat to Ven. Guru Lau, further empowering and indicating him to be one of the representatives of Guru Rinpoche. At the same time,\u00a0His Holiness had also given His own “Collected Works”<\/span> (Sungbum of 25 volumes<\/span>) to Ven. Guru Lau.<\/p>\n

\"12<\/a>\u00a0\"12<\/a>\"12<\/a>\"12<\/a>\"HH<\/a>\"12<\/a><\/p>\n

At the same time, His Holiness Kyabje Dudjom Rinpoche had again visited Ven. Guru Lau\u2019s Dharma centre in Hong Kong in 1981 for the second time, and had further given all the important empowerments, transmissions and oral instructions of the \u201cDudjom Tersar\u201d<\/strong> <\/span>Lineage to Ven. Guru Lau and his disciples. Both my wife (Pema Lhadren<\/span>) and I, as the humble disciples of Ven. Guru Lau, were most fortunate to have received all the transmissions, empowerments and teachings of the\u00a0\u201cDudjom Tersar\u201d<\/strong> <\/span>Lineage from\u00a0His Holiness Kyabje Dudjom Rinpoche on this occasion.\u00a0At the same time, my wife was also fortunate\u00a0to have received her Dharma name of “Pema Lhadren” (meaning the “Lamp of Lotus”<\/span>)\u00a0from\u00a0His Holiness Kyabje Dudjom Rinpoche.<\/p>\n

A special episode had occurred during this trip in which His Holiness Kyabje Dudjom Rinpoche had visited His Holiness the 16th<\/sup> Gyalwa Karmapa while His Holiness Karmapa was being treated in the Queen Mary Hospital in Hong Kong. Ven. Guru Lau had accompanied with His Holiness Kyabje Dudjom Rinpoche for the visit.<\/p>\n

\"HH<\/a>\"12<\/a>\"13<\/a>\"13<\/a>\"15<\/a>\"12<\/a>\"12<\/a>\"12<\/a>\"12<\/a>\"17<\/a>\"17<\/a>\"12<\/a>\"12<\/a><\/p>\n

Then, later on in 1984, His Holiness Kyabje Dudjom Rinpoche had again\u00a0visited Ven. Guru Lau\u2019s Dharma centres in Hong Kong (for<\/span>\u00a0the third time<\/span>) and in Taiwan (for<\/span>\u00a0the first time<\/span>). During those visits, His Holiness Kyabje Dudjom Rinpoche had further transmitted all the important empowerments, transmissions and oral instructions of the \u201cDudjom Tersar\u201d<\/strong> <\/span>Lineage to Ven. Guru Lau, and again held him responsible for upholding this precious lineage and all its important teachings, as well as in giving Ven. Guru Lau a written permission to authorize him\u00a0to translate all the practice sadhanas of the \u201cDudjom Tersar\u201d<\/strong> <\/span>Lineage from Tibetan into Chinese.<\/p>\n

\"HH<\/a>\"12<\/a>\"17<\/a>\"17<\/a>\"18<\/a>\"17<\/a>\"18<\/a><\/p>\n

\"16<\/a>\"16<\/a>\"28<\/a>\"19<\/a><\/p>\n

In this way, Ven. Guru Lau had also established four other Dharma centers and\u00a0a monastery in Taiwan. At the same time, Ven. Guru Lau had spread the Holy Dharma to other suitable vessels in\u00a0the West, such as the United States (in such cities as San Francisco, Los Angeles, and New York<\/span>), Canada (in Vancouver and Toronto<\/span>), France, Australia, and in some Southeast Asian countries (Singapore and Malaysia<\/span>) across the world, for the benefits of all our motherly sentient beings!<\/p>\n

Due to the bad karmas of most people in general, we were most unfortunate to hear of the bad news that our Most Beloved Crowning Jewel and Wish-Fulfilling Gem His Holiness Kyabje Dudjom Rinpoche<\/span> had entered into Parinirvana on 17th January, 1987 at Dordogne, France<\/span>. Ven. Guru Lau immediately flew over to Paris, and then to Dordogne in Southwestern France to visit His Holiness Kyabje Dudjom Rinpoche\u2019s Kudung<\/strong><\/span> (Wyl.\u00a0sku gdung<\/em><\/span>), which was still in a state of deep meditation (known as \u201ctukdam\u201d, Wyl.\u00a0thugs dam<\/em><\/span>). Both His Holiness Kyabje Dilgo Khyentse Rinpoche and H.E. Dzongsar Jamyang Khyentse Rinpoche were there doing pujas and praying for 49 days.<\/p>\n

Due to His Holiness Kyabje Dudjom Rinpoche\u2019s great realization on the Dzogchen practices, His Holiness\u2019 Kudung shrunk in size, was then embalmed, put inside a small square casket, and was finally escorted back by His family from Dordogne, France to His Holiness\u2019 Kudung Gompa<\/span>\u00a0(Urgyen Dongak Ch\u00f6ling<\/span>)<\/span><\/span>, near\u00a0Boudhanath, Nepal<\/span><\/span> in January of 1989, so that all the disciples of His Holiness Kyabje Dudjom Rinpoche from all over the world could come to pay their final respects to His Holiness\u2019 Kudung, as well as for pilgrimage and blessings.<\/p>\n

\"Boudhanath\"<\/a>\"Bird's<\/a>\"HH<\/a>\"HH<\/a>\"HHH<\/a>\"25<\/a><\/p>\n

\"28<\/a>\"Ven.<\/a><\/p>\n

It was during the two years, from 1987-89, that His Holiness Kyabje Chadral Sangye Dorje Rinpoche<\/strong> <\/span>was the important person-in-charge to work hard in renovating the small gompa (Urgyen Dongak Ch\u00f6ling<\/span>) of His Holiness Kyabje Dudjom Rinpoche near\u00a0Boudhanath, as well as in building the Kudung Stupa<\/strong><\/span> for His Holiness Kyabje Dudjom Rinpoche\u2019s Kudung to be enshrined in it afterwards.<\/p>\n

Hence, Ven. Guru Lau, after waiting for almost two years, had led most of his disciples from Hong Kong, Taiwan and Southeast Asia to go and pay their final respects to the Kudung of His Holiness Kyabje Dudjom Rinpoche at the Kudung Gompa near\u00a0Boudhanath, Nepal. There, Ven. Guru Lau was greeted by many prominent Rinpoches and Lamas of the Nyingmapa, among whom were His Holiness Kyabje Chadral\u00a0Sangye Dorje Rinpoche, His Holiness Kyabje Dilgo Khyentse Rinpoche, during the Enshrinement Ceremony of His Holiness\u00a0Dudjom\u00a0Rinpoche’s Kudung\u00a0in 1989.<\/p>\n

\"25<\/a>\"Chatral<\/a>\"HH<\/a>\"28<\/a><\/p>\n

At the same time, Ven. Guru Lau had led all of his disciples in making offerings, doing pujas, reciting mantras, and practicing various sadhana practices of Guru Yoga, Vajrasattva, and so on. In particular, Ven. Guru Lau had led all of his disciples in doing the Sojong Practice at the Kudung Gompa, introspecting their own vows and making repentance and confession of their sins.<\/p>\n

\"Ven.<\/a>\"Ven.<\/a>\"Ven.<\/a>\"Ven.<\/a>\"25<\/a>\"Ven.<\/a><\/p>\n

It was, indeed, a very auspicious enshrinement ceremony as signs of rainbow lights appeared almost everywhere during the 49 days of prayers and offerings, both with-in and with-out the Kudung Gompa.<\/p>\n

Here, an anecdote needed to be recorded in history: His Holiness Kyabje Chadral\u00a0Sangye Dorje Rinpoche had paid a special visit to meet with Ven. Guru Lau in his hotel,\u00a0bringing along special volumes of Dzogchen Tantras as gifts to Ven. Guru Lau. Hence, Ven. Guru Lau had also specially paid back a visit to His Holiness Kyabje Chadral\u00a0Sangye Dorje Rinpoche\u2019s residence in Yangleshod (Pharping) with small presents so as to repay His Holiness\u2019 extreme kindness to\u00a0him. On\u00a0that special occasion, Ven. Bhakha Tulku Rinpoche and myself (Yeshe Thaye<\/span>) were doing the translations for both Gurus.<\/p>\n

\"HH<\/a>\"Rainbow<\/a>\"29<\/a>\"29<\/a>\"29<\/a>\"Yangleshod<\/a>\"29<\/a>\"29<\/a>\"29<\/a><\/p>\n

Ven. Guru Lau\u2019s Painstaking Efforts in Trying to Right The Wrongs Concerning The Abuse, Slow Deterioration, Distortion and <\/strong>Perversion<\/strong> of Tibetan Buddhism in the Chinese Soil<\/strong><\/h3>\n

Since the 80s of last century, other High Lamas and Rinpoches had also started to visit Hong Kong and\/or Taiwan from India and Nepal, with such most prominent figures and dignitaries as H.H. Kyabje Dodrupchen Rinpoche (b.1927<\/span>), H.H. Kyabje Penor Rinpoche (1932-2009<\/span>), H.E. Kalu Rinpoche (1905-1989<\/span>), H.E. Jamgon Kongtrul Rinpoche (1954-1992<\/span>), H.E. Tai Situ Rinpoche (b.1954<\/span>), Ven. Tulku Urgyen Rinpoche (1920-1996<\/span>), Ven. Chokyi Nyima Rinpoche (b. 1951<\/span>),\u00a0H.E. Tsikey Chokling Rinpoche (b.<\/span> 1953<\/span>), Ven. Nyoshul Khenpo Jamyang Dorje (1932-1999<\/span>), H.H. Jigdal Dagchen Sakya Rinpoche (b. 1929<\/span>), H.E. Chogye Trichen Rinpoche (1919-2007<\/span>), H.E. Dzongsar Jamyang Khyentse Rinpoche (b. 1961<\/span>), Ven. Orgyen Topgyal Rinpoche (b. 1951<\/span>),\u00a0and many others. H.H. Kyabje Dilgo Khyentse Rinpoche (1910-1991<\/span>) also went through Hong Kong to visit China in order to help restored and re-consecrated the Samye Monastery in Tibet in 1990.<\/p>\n

As a result, the last two decades (that is, the 80s and 90s<\/span>) of the last century saw the great influx of many more Tibetan lamas, tulkus, khenpos and rinpoches who, first came from India and Nepal, and later also came from Sikkim and Bhutan, flocked to both Hong Kong and Taiwan, in spreading and establishing Dharma centers of Tibetan Buddhism, resulting in having Tibetan Buddhism to become a fad and fashion during that time.<\/p>\n

It was rather exhilarating at the beginning, and was considered to be a good thing to have happened, so that the general public would now be able to come into direct contacts, through their first-hand experiences, with Tibetan Buddhism coming from a new perspective (as compared to the traditional Chinese Buddhism<\/span>) within a wider frame of reference, and with a broader horizon (additional Vajrayana teachings, on top of those traditional teachings of both Hinayana and Mahayana<\/span>).<\/p>\n

By then, the general public could have many\u00a0ways and means to enter the \u201cdoor\u201d of Vajrayana, which is so full and rich in various arrays of outward fascinations that it often distracts the eyes and confuses the minds. Later on, they started to become rather puzzled, frustrated, or even at a loss as to what they really wanted to get out of it. Hence, the more they went deeper and entered into the more inner dimensions towards the core of Vajrayana teachings, the more questions and difficulties they encountered, so much so that distorted conceptions, and even perverted perceptions, of Dharma practices started to arise.<\/p>\n

As time went by, Tibetan Buddhism had further developed to such an extent that only empowerments were given to the general public as a form of \u201cblessings\u201d, while the most important Three Learnings<\/strong><\/span> (bslab pa gsum<\/span>) of \u201cethical disciplines, precepts, or\u00a0Vows (Silas<\/span>), meditative concentration (Samadhi<\/span>), and penetrative insight and wisdom (Prajna<\/span>)\u201d, as well as all the intricacies of Buddhist teachings had become almost omitted and absent (with only a very few Tibetan Gurus who actually taught the Buddhist teachings<\/span>).<\/p>\n

In such a way, Tibetan Buddhism started to be devoid of its real substance (that is, the core and fundamentals of what Buddhism is supposed to be<\/span>), while what only remains are its peripheral ceremonial rituals, empowerments and the so-called \u201cblessings\u201d. Furthermore, at\u00a0these times of degenerations, due to the flames of \u201cgreed, hatred and ignorance\u201d of the general population, people in general were just asking for blessings, in order that they can be rich, successful in life, be powerful, and in good health, etc.<\/p>\n

By and large, there was a threat and danger that the pervasive superstitious atmospheres that were developing in the Chinese communities of both Hong Kong and Taiwan could jeopardize the true propagation and dissemination of the genuine Holy Dharma of Buddhism in general.\u00a0Worst still is the fact that more and more fake gurus with fake teachings slowly appeared<\/span>, in\u00a0using Tibetan Buddhism in disguise in order to make their own livings out of it, while\u00a0cheating on the general public (just like the \u201cworms inside the lion’s belly\u201d as depicted in some of the Buddhist sutras, which means that most of the harms that were being done to Buddhism itself came from within the Buddhist community, and not from without<\/span>).<\/p>\n

While the general public really care less about what genuine or fake Buddhism is all about, so long that they could get what they want out of those gurus in the name of Buddhism. In this way, even some kind of a \u201cspiritual cult of sorcery\u201d<\/span> <\/strong>might slowly emerge<\/span>.\u00a0In which case, people will have a hard time to tell the differences between this kind of \u201cspiritual cult\u201d with the culture of genuine Tibetan Buddhism. Such is the kind of deterioration that Buddhism in general, and Tibetan Buddhism in particular, is now facing in this Age of Five Degenerations<\/span>! (Once in a while, very often\u00a0we heard or saw news from the media reporting that such and such a person disguising as a guru, who did some\u00a0modern magico-spiritual-religious practices, was cheating on others for either money or sex, or for both, in the name of Buddhism.<\/span>)<\/p>\n

In view of the whole general trend that had pervaded at that time, Ven. Guru Lau saw that he could no longer evade his responsibility in playing an important role of trying to right the wrongs on those superstitious atmospheres of the Chinese Buddhist believers that had spread throughout the general populace in the Chinese communities of both Hong Kong and Taiwan. Thus, Ven. Guru Lau had been engaging himself in teaching all the basic fundamentals of the Holy Dharma [such as: the Four Dharma Seals, Four Noble Truths, Noble Eightfold Paths,\u00a0Basic Law of Cause and Effect, Twelve Links of Interdependent Origination\u00a0(Skt.<\/span>\u00a0Pratityasamutpada), Thirty-seven Individual Qualities (Pali. Sattati\u1e43sa Bodhipakkhiy\u0101 Dhamm\u0101), Selflessness\u00a0(Skt.\u00a0Nair\u0101tmya\u00a0or\u00a0An\u0101tman; Wyl. bdag med), Emptiness: Neither Existence Nor Voidness (Skt. Shunyata), Everything Comes From the Mind, Inconceivable Law of Karma, the Four Tenet Systems, the Three Learnings\u00a0(bslab pa gsum), the Three Vows\u00a0(Wyl. sdom gsum), Buddhist Meditation, Mind-Training (Lojong), Thirty-Seven Practices of the Bodhisattvas\u00a0(Wyl.\u00a0rgyal sras lag len so bdun ma), the Nine Yanas,\u00a0and so on, all the way to the Common and Uncommon Preliminaries for the basic foundations on\u00a0the study and practice of Vajrayana<\/span>] throughout his life, with great emphasis on the study of sutras and tantras, hoping that this would be able to demystify the image of Tibetan Buddhism.<\/p>\n

In this way, Ven. Guru Lau set himself as a role-model, and as an important example, for those serious Dharma practitioners who really cared for the true propagation and dissemination of the genuine Buddhist Holy Dharma! However, most unfortunately, these kind of superstitious atmospheres still continue to permeate in the Chinese communities of Hong Kong, Taiwan and Mainland China,\u00a0even up to this very day, when Tibetan Buddhism has been sweeping across them! It is, indeed,\u00a0very hard for one person, like Ven. Guru Lau himself, to try to revert back the direction of this \u201ccollective karma\u201d of the general public<\/span> from these kinds of distorted and perverted ways, let alone to change it for the better!<\/p>\n

In fact, Buddhist education and teaching<\/span> had always been the main thrust of Ven. Guru Lau\u2019s main efforts in the spreading of the Holy Dharma. As a school teacher himself, Ven. Guru Lau knew very well that it was only through Buddhist education<\/span> and teaching, and education alone<\/span>, that ordinary man\u2019s mind can be turned towards the Holy Dharma, and that \u201cMind-Training\u201d<\/strong><\/span> (\u201cLojong\u201d<\/span>) should be the main focus of all Dharma training and practices for all Dharma practitioners alike. In this way, the positive beliefs and values of the genuine Holy Dharma can be instilled and imparted upon the\u00a0ordinary person, in order to bring about changes in both thinking and behaviour. Indeed, education is the only way<\/span> by which\u00a0\u00a0the genuine Holy Dharma can really start to grow, prosper and flourish in the hearts and minds<\/span>\u00a0for all sentient beings, resulting in their helping themselves to become liberated from the “cycle of karmic existence”<\/span> (Samsara<\/span>).<\/p>\n

It was in this way that Ven. Guru Lau saw the way for the true propagation and dissemination of the Buddhist Holy Dharma must have to be\u00a0mainly based upon the teachings on the Holy Dharma<\/span>, rather\u00a0than\u00a0by just<\/span>\u00a0the\u00a0holding of religious ritual\u00a0techniques\u00a0and ceremonies, and\/or\u00a0by just<\/span>\u00a0the using of\u00a0various ritual implements and\u00a0Dharma objects, as well as other kinds of paraphernalia of holy\u00a0relics, in\u00a0order to \u201cbless\u201d the Buddhist believers.<\/p>\n

Furthermore, it is extremely irresponsible for those shameless<\/span> “so-called gurus”<\/span> to abuse their power and authority in using their so-called \u201cblessings\u201d through the kind of\u00a0\u201ccasual empowerment in making karmic connections\u201d<\/span>, but without ever requesting all those attendants to receive and keep the necessary precepts, vows, and silas<\/span>. This act of theirs is simply to\u00a0attract a lot of disciples\u00a0in order to receive offerings from them, while at the same time\u00a0help to only further increase the \u201cgreed, hatred, and ignorance\u201d of those\u00a0attendants<\/span>, as well as to give them\u00a0very wrong, distorted, and even perverted impressions\u00a0<\/span>of what the study and practice of Tibetan Buddhism is all about.<\/p>\n

The Importance of Tantric Vows, Precepts and Samayas for Any Kind of Practice in Vajrayana, and Its Implications for A Sangha Community<\/strong><\/h3>\n

In fact, Ven. Guru Lau had\u00a0named such kind of shameless “so-called gurus” as \u201cmodern shamans \/ sorcerers\u201d<\/span>, whose wrongdoing acts of<\/strong>\u00a0instilling superstitions into the minds of their followers<\/strong>\u00a0<\/span>will really need to be condemned by all those Gurus who really care to put the study and practice of the genuine and authentic Holy Dharma as their main cause and concern in the propagation and dissemination of the Buddhist Holy Dharma. Otherwise, those distorted, corrupted, and even perverted views<\/span> and messages\u00a0as had been depicted by such “so-called gurus” will not only do injustice to Buddhism in general, and to Tibetan Buddhism in particular, but will indeed bring about great harm, distortion and deterioration<\/span> to the whole Buddhist Holy Dharma and its Sangha community.<\/p>\n

To Ven. Guru Lau, it is only through\u00a0in-depth teachings and analyses<\/span>\u00a0of the Buddhist Holy Dharma that will enable the Buddhist followers to have a clear, vivid and real understanding of the authentic and correct Buddhist teachings, in order that the Buddhist followers will be well-informed through the Three Wisdom Tools (<\/span>Tib.\u00a0t\u00f6 sam gom sum<\/span>)<\/span> of \u201clistening, contemplating and meditating\u201d<\/span>, and then slowly come to truly understand the key points in their study and practice of the genuine and authentic Holy Dharma, resulting in the success of their own\u00a0\u201cMind-Training and Dharma Practice\u201d<\/strong><\/span>, both in terms of theoretical knowledge and experiential realization.<\/p>\n

\"\"<\/a><\/p>\n

The supremely learned Vasubandhu<\/span><\/strong> (fl. 4th to 5th century C.E.<\/span>) had mentioned in the \u201cVerses on the Treasury of the Abhidharma\u201d<\/em><\/strong><\/span> (Abhidharma<\/strong><\/em>ko\u015bak\u0101rik\u0101<\/em><\/strong><\/span> VIII, 39<\/span>):\u00a0 \u201cThe teaching of the Buddha has two aspects: The elements of scripture and realization. These are maintained only through teaching and through practice.\u201d<\/em><\/span><\/p>\n

Indeed, it is the great responsibility of all those holders of the teachings<\/span>, as well as the members of the Sangha community (be it monastic or lay<\/span>) to ensure that the precious Buddhist teachings<\/span>, with their two aspects of scripture and realization, do not degenerate but to remain for long<\/span> in this mundane world.<\/p>\n

\"Lord<\/a><\/p>\n

In so doing, the Lord Buddha Shakyamuni<\/span><\/strong> had taught that all those true believers of Buddhism must bear in mind of the following important message:<\/p>\n

\u201cNot committing any evil deeds,<\/em><\/span><\/p>\n

Fostering all that is virtuous, and<\/em><\/span><\/p>\n

Taming one\u2019s own mind,<\/em><\/span><\/p>\n

Are the teachings of the Awaken One (Buddha).\u201d<\/em> <\/span>(Dhammapada<\/em><\/strong><\/span>, Verse 183<\/span>)<\/p>\n

In line with this kind of thinking, Ven. Guru Lau had specifically designed the \u201cFour Guiding Principles of <\/strong>Vajrayana Practitioners\u201d<\/strong><\/span> as an important motto for all of his disciples, so that they could and should strictly adhere to them, to be well-informed and be trained according to the traditions of the past Saints. These four principles are, namely:<\/p>\n