Support your mentor. There are three kinds of support for the guru. (1) Property support: I have always supported my guru with my beloved things, and those who have the ability can also provide financial support, provided that my family life is not affected. (2) Body, mouth and heart support: support your body, mouth and heart to the guru. As a guru, my mouth is for the guru, which means what the guru thinks. (3) Buddhism support: After initiation, if Buddhism is diligently practiced, there will be tangible evidence to support and benefit all beings. Among the above three kinds of support, legal support is the top grade, physical and mental support is the middle grade, and property support is the inferior grade. There are two points to explain here: (1) A virtuous guru is not greedy for money. Disciples support the guru not for the enjoyment of the guru, but for building the Dojo, promoting Buddhism or helping all beings in trouble. If the living conditions of the guru are better than those of the general public, that is the need of "solemn Buddhism". Originally, Buddhism had nothing to do with this, but ordinary people came to join because of the solemnity of Buddhism. (2) Vajrayana has the tradition of initiation. Disciples often provide financial support when seeking initiation, but understand that this is not because Guru King Kong regards Buddhism as a "patent" and asks disciples for a "transfer fee". The Vajrayana teaching method, also known as the secret method, is secret because of its strong pertinence. For disciples with different characteristics and roots, the guru gave them targeted methods to get the greatest benefits and reach them at the fastest speed. If a person learns a law that is not suitable for him-even a very advanced law, he will not get real benefits, which may be very harmful. Just as the medicine for treating diseases should be symptomatic, different methods of Buddhism should be symptomatic for practitioners, which is one of the necessities for paying attention to initiation. In this sense, initiation means authorization. On the other hand, the guru holds the continuous blessing directly from the Buddha, and initiation is another way to continuously transmit the blessing force, which is another necessity of initiation. As for the continuous provision of property when seeking the Tao, its significance lies in the disciple's piety, confidence and sincerity to the guru, so that the disciple's heart can be opened and the blessing can be passed on. The property provided by the disciple to the guru is not how much, but how much he cares about. A short story that happened to a world-famous living Buddha illustrates this point well: at a Dafa meeting, hundreds of believers supported all kinds of treasures and a lot of money, but he ignored it, and all the offerings were kept by the staff. One of the poor old people presented an old bowl with a missing mouth, but he personally took it and put it on his head, and then put it on a high place to show his respect-this bowl with a missing mouth represents the old man's complete and clean heart! Those who have the conditions should also make more career trips around the guru. For example, taking on some affairs or even housework at the guru's house and taking care of the guru's daily life. This is also a kind of physical support. You can take this opportunity to learn the noble character of the guru and listen to the enlightenment of the guru. What the guru entrusts to do is definitely for the benefit of all beings, so we must try our best to do it well. If you can't do it because of limited ability or conditions, you should report it to your teacher truthfully and apologize. It should be noted that just because you often serve the guru or do a lot of things for the guru, you can't have a slow mind [19]. Slow down on the guru and put the guru on your head every day, and you won't get the blessing of the guru! It should also be noted that if you often follow the guru, you will forget to inherit the rules of the guru and lose due respect because you are used to it. If this mentality develops seriously, it will destroy the samadhi oath with the guru. Attachment 2: Disciples should abide by the rules. There are many rules that gurus have to follow, which some people find incomprehensible or even disagree. In Vajrayana, there is trust, respect, support and commitment to the guru, and the disciples are only compressed to a minimum. Why is this? There are two reasons for this. On the one hand, people are ordinary people because of persistence, which leads to the fundamental troubles such as greed, ignorance, ignorance and seeing. Vajrayana is called Vajrayana (Invincible) because of its unique treatment. Belief, respect, support and commitment to the guru are the fundamental troubles to cure people's greed, ignorance and suspicion from foreign ministers. On the other hand, there is a deeper truth behind the appearance. Vajrayana is a secret method, not * * *. Not every Buddha is born to enlighten all beings, nor does every robbery have a secret method to live in the world. Only in several big robberies can the secret method be passed down from generation to generation. This is not that the Buddha refused to preach, but that all beings are not blessed enough to practice Vajrayana, and only a few people have the basis of esoteric practice. Disciples who convert to Vajrayana should have unbreakable faith in the guru, treat the guru as a Buddha, and have a quiet and complete self-confidence. If a disciple sees that the words and deeds of the guru do not conform to the Buddhism, it is a sign that he has karma in his heart, and he must deeply repent himself. Because the guru is an achiever, sometimes he will do all kinds of convenient methods to spend all beings. However, disciples are all stupid and don't understand the real meaning, so they should not doubt the tranquility and perfection of the guru with their own opinions, let alone slander or do acts that hinder the guru from spreading Buddhism. It is not easy to do this. Belief, respect, support and commitment to the guru are effective ways to cultivate these qualities. 1. Courtesy and respect: bow when you see the guru, and bow in the morning, at noon and at night if you are with him all the time. Bow before seeking Buddhism or enlightenment. The Buddha statue, scriptures, blessings and even a bite of food given by the guru should be bowed. If you are at fault, you should bow to the guru to express your repentance [20]. Praise: We should always praise the noble character and merits of the guru in our own hearts and in front of others. This is a way to promote Buddhism, and it is also a good way to seek the blessing of the guru and correspond to the guru. This is not the same as flattery. If you have a heart of flattery, it is illegal. Support: Be diligent as practicing Dharma, serve the master's orders, support the master with body, mouth and heart, with things that can please the master or things you love. This is a good way to cultivate giving up, respecting, seeking happiness and coping. Career: Do your best to do the things assigned by the guru, take care of the guru's life, take care of the guru's daily life, and spare no effort to do it. 2. Don't slander: Don't speak ill of the guru's body, mouth, heart and everything in the altar city, otherwise it will damage or even destroy the Samadhi precepts. Don't despise: you should treat the guru as a Buddha, and don't think that "the guru is such a person" just because you see him eating, sleeping and even showing his emotions like a mortal. This thoughtlessness is extremely harmful, which will damage or even destroy the samadhi precepts, lose the opportunity to get the blessing of the guru, and break one's own good roots. Don't interfere with the teacher: don't do anything for your own benefit that interferes with the guru's spread of Buddhism, and don't let the guru worry about these things, otherwise his merits will be greatly damaged, or he will get sick and die young in this world. If you don't repent, you will go to King Kong Hell after death. 3. Respect the guru (1). Don't step on or cross the shoes, clothes, seats or other articles of the guru, and the things of the guru are not allowed for your own use. (2) Respect the host's object, the host's family and the waiters around him. (3) In front of the guru, don't wrap your head, don't cross your feet, don't sit up, don't put your hands on your hips, don't stretch your feet, don't lean against the wall or back of the chair, don't scratch your feet, don't bend your fingers, don't yawn, don't cry, cough and sneeze, or cover them with your hands. (4) Disciples are not allowed to lie down when the guru is standing, nor are they allowed to lie down when the guru is sitting. When sitting and lying down, when the guru got up, the disciples immediately followed. If you are sick in bed, if you can't get up when the guru comes, you should also bend over to show your respect and apology. (5) Don't sing, dance, play and make noise near the guru's residence. (6) Don't argue with others before you go to the teacher. When talking with the guru, there should be no disrespect for body shapes and gestures. Talk to the guru in a soft and respectful tone. Don't interrupt the guru. Learn from the guru, and the language should be concise, so that the guru can have more time to rest or benefit all beings. (7) Don't call the guru's name to his face or behind his back. If you want to mention the teacher's name, you should add your respectful name. (8) Before the teacher, the clothes should be neat and decent, not exposed or too fancy, nor too sloppy. (9) When walking, you should be on the left back of the guru, not on the front of the guru, not on the footprint and shadow of the guru. Climbing hills and stairs should be after the guru. When going down a hill or stairs, walk in front of the guru. If you can't leave before, wait a moment, and then go downstairs after the master has passed. If you walk when it is dark or the road is bad, the disciple should report his confession to the guru first to ensure the safety of the guru. (10) When the guru gives an order or instruction, you should cross your hands, listen respectfully, understand your mind correctly, and don't interrupt the guru. It is extremely impolite to interrupt the guru, and disciples may lose the precious enlightenment that the guru may give them. (1 1) To seek dharma from the guru, you must bow first. The guru's gentle refusal shows that the time to preach the Dharma is not yet ripe and can't be forced, because the guru is knowledgeable. Otherwise, the guru may be unwilling to preach the Dhamma because of compassion, which will hurt the guru and the dharma seeker. (12) When you get the initiation blessing from the guru, you will give some support. It is best to have Hada, which represents a pure heart and proper money. This is a respect for the Buddhism and the guru, and also a support for the Buddha. 4. Caring for the guru (1). Don't disturb the guru when he is practicing dharma or meeting guests, so as not to hinder his career of benefiting all beings. (2) Gurus often forget their bodies because they consider and deal with things that benefit all beings. At this time, the disciples around us should be concerned about the health of the guru. (3) The guru shoulders the burden of benefiting all sentient beings, and he works hard for the affairs of all sentient beings every day. Don't take up the guru's time when there is nothing important, so that the guru can have more time to rest or practice Buddhism.