2013/12/28

2013年台南邊倩佛學會歲末瑪哈嘎拉除障

(尼泊爾邊倩寺大殿瑪哈嘎拉塑像)

2013年歲末瑪哈嘎拉除障

日期:2014年元月12日 

時間:上午10:00~中午12:00  下午2:00~4:30

主法:喇嘛羅卓

  中心於每年農曆的12月底都會舉行歲末年終瑪哈嘎拉除障,金剛乘的各寺院即每位修行者,為了迎接新年的來臨,使未來的新年內,能吉祥圓滿、幸福、快樂,依照傳統來修護法瑪哈嘎拉及供養多瑪的習俗。此修法的目的,為使新的一年中將舊年中的所有障礙、挫折除去,不再發生於新年中,將使國泰民安、世界和平、人人生活豐裕、身體安樂、家庭和諧、事事順利、財源廣增,以此神聖的祈請,護法所修之法,也可消除未年一年的罪障,特別是瞋毒所造成的業,實為歲末必要之修法法門。

歡迎各位師兄隨喜參贊 中心劃撥帳號:31526398(台南市邊倩佛學會)

2013/12/14

法王噶瑪巴將於菩提迦耶復興楚布寺金剛舞傳統

法王噶瑪巴將在2014年1月10日於菩提迦耶帶領咕嚕確旺(Guru Chöwang)的蓮師金剛舞。
此由法王親自指導的長達一整日的蓮師金剛舞,為在印度的首次歷史性修持,不僅是復興此楚布寺獨特金剛舞傳統的先聲,也是第31屆噶舉大祈願法會的主要活動之一。
法王噶瑪巴將全副盛裝,親自上場帶領金剛舞。怙主嘉察仁波切、怙主蔣貢康楚仁波切和眾多的噶舉傳承祖古,也將與法王同台修持。
此金剛舞的另一項歷史首創,便是邀請來自5所噶舉尼院的尼師,擔任女性角色如空行母耶喜措嘉的修持。尼師們將與楚布傳統的4所寺院―—隆德寺、大吉祥寺(Palchen Choling)、米律寺(Mirik)和邊倩寺(Benchen)的僧眾進行合作。
金剛舞主題為蓮花生大士聖傳,此為大伏藏師咕嚕確旺所取出的甚深儀軌的內容之一,旨在遣除內在和外在的障礙。據言,所有觀看此舞的人,都會受到深遠的影響。金剛舞精緻莊嚴的面具和服裝,為金剛舞不可或缺的一環,而這次準備與製作道具的工作為時一整年。
此金剛舞是1月6 -10日嘎千蓮師初十法會的高潮,之後緊接著是1月11 -16日的噶舉大祈願法會,這兩項活動都由法王噶瑪巴親自主持。

2013/12/10

The Four Noble Truths-3

The authentic view
Negative emotions, which are attachment and aversion, are discursive thoughts. For example: One should investigate thoroughly feelings like anger, pride and jealousy that cause such an unhappy mind. The causes of great hardship are only the negative emotions that are present in a human’s mind stream. One should say:”These are my enemies!”

This so-called enemy – From the time the enemy sees someone the mind becomes unhappy. Even if it just sees someone’s clothes and shoes, etc. it also makes the mind unhappy and honestly, this is a mistake. Why is that? The anger that is in our mind is the enemy. Anger and negative emotions are our enemies.

An Indian scholar gave this example:”Whenever the enemy throws stones at me or beats me on the head with a stick, I am angry with the stone thrower. Yet, to be honest, I should really be angry at the stick and the stones and not angry at that person.” However, how is it that we do not get angry at the stick and stones? When the enemy hits us using the stones and the stick, the stones and stick are not to blame, they themselves have no control. The exertion of the adversary when he hits us is to blame since he is the one who has the control over the stones and the stick. While the enemy hits based on his exertion, I am angry with him, the person who strikes, but actually he is not to blame either. How is that? Anger arose in him without control. While he used the stick without self-control and hit my head with it, he was involuntarily urged to do so by anger. Therefore, if we really get angry, we should be angry at the anger that exists in the mind. Why? The stick has no power on its own. Likewise, he has no control, because in his very essence, he was urged on by all this anger. For these reasons there are many different wars in the world. The entire unhappiness that exists is due to the constant harm of negative emotions. Because of this coarse mind, we always act without control. It is not necessarily true that all people act always in the wrong way, (because usually they make mistakes when they are possessed by the afflictive emotions).

The Buddha has given one example: When unhappy people in a sanatorium beat the doctor, he does not get angry at these crazy people. Why? Because he knows it is the nature of a madman. By thinking, “it is not his fault”, one’s loving-kindness develops. In that way, those who are able to think in accordance with this authentic view, when difficulties occur to them, they understand that the difficulties they encounter have the nature of samsara. No need to mention that the nature of samsara is hardship. Then, when they understand it, anger will not arise in them towards those who are angry and cause harm. When they know its nature, love and compassion will arise. Because of that, I will now explain the authentic view. Generally speaking, when living in accordance with the right view we gain a lot of benefit even in our daily lives. For social workers and those who do environmental work it is indispensable. It is also extremely important within a family. Whatever task we do within that view, there is great benefit. In terms of spiritual practice, if we are able to follow it within the authentic view, whether we are a businessperson, a politician, or even an economist, the hardships will decrease, and based on that we can also benefit others. Mental suffering can decrease too and benefits will certainly come about. When we experience a general type of suffering, if we are religious, we will immediately, after the hardships appeared to us, go to a temple, pay homage, light butter lamps, and so forth, and talk about our many problems to the gods. Thereupon, when we go to see a Lama and stand in front of him, we talk about our many problems. Doing so, we try to bring our sufferings and problems to an end, but this is not the proper method. There are still great hardships in our mind. Those who have great mental hardships will go to the psychologist and say:”I am mentally disturbed, please give me some advice.” The doctor will give some advice but it is difficult to be able to benefit truly from this one instance of instruction. The most profound advice and instructions are those I have mentioned earlier. We should study them on a regular basis until we get familiar with them. If one is able to go deeper into it, the hardships will not arise from the beginning. There will be no hardships in any activities we carry out if we are always accompanied by the authentic view. Being familiar with it, in whatever daily activities we are engaged in, if we always stick to the right view, our hardships will not able to appear from the start. Through this we will be able to create great benefit. The entire meaning of renunciation, bodhicitta and the authentic view that I have already explained above is condensed into this. It is not only the Buddhist view, and I believe that it is something necessary for everyone who performs pleasant and unpleasant work in this world. The so-called human life especially has a huge potential. Whatever task we do, whether we are businesspersons or social workers, it is important to have a good intention, to be honest and righteous. If we are not honest and righteous but always behave in a deceptive and hypocritical way, there will be no end to our hardships. Therefore, it is said:”to be born as a human has a great potential.”

What is this great potential? It is to accomplish the vast activities of benefiting others and the great ability to attain genuine joy and happiness. Generally we talk about the four worldly activities of eating, sleeping, walking and sitting which are also present among animals. What is then the special distinguishing feature of human beings? It is to be equally concerned about the happiness and suffering of others and not to think only of oneself. To always have a loving mind for others is very important. There is not anyone who does not have self-clinging. To abandon the “I” is not easy. It is not necessary to abandon the so-called “I”, but to make it at a suitable level is good. What may be one’s own wealth in respect to the riches of businesspersons? Whatever riches we have, we should make ourselves joyous and happy while not falling under the power of our own possessions. Otherwise, if we are slaves to our possessions, and if we remain like that we will probably spoil this human life – it will happen that our existence in this world only will be to serve these riches. Our businesses-like and more mundane activities should be of help to others, reduce their problems and increase happiness in the community. It is meaningful to be an economist and also a social worker. The meaning of this work comes from this great ability.

Within Buddhism, what did the Buddha say? He said it is difficult to attain this vessel-like human body. This is just a fact. Generally, to obtain a human body is not difficult, but within humans is difficult to obtain the powerful ability of the vessel-like human body. If we have achieved it, it is extremely important to be able to accomplish vast benefit to both oneself and others.

In short, my ideas today are like this. Those who already know Buddhism will be able to make a benefit of these ideas. Even these who are not Buddhist and think the ideas are valuable will be able to use them for themselves. In this discourse, I believe there are few words that describe the benefit within each ordinary human live. A spiritual path does not necessarily have to be Buddha dharma. If we always have a good heart in any circumstance and are able to accomplish good activities for the benefit of others, our self-clinging is very small. If we are able to practice well based on the authentic view, which I was talking about earlier, and think based on the awakened mind, we do definitely not need Buddhism as our religion. If we are not able to practice well based on religions, it is a big mistake. Only going to a temple and supplicating the deities is useless. There is no need to do so. First, we who work within societies, should have a good foundation, a good motivation and a good heart. Based on that, if we perform religious tasks, they will bring benefit for others and also for ourselves. If we lack a good motivation, whatever religion we follow, they will be mere names and labels. If we are able to cultivate a good human character, a good mind, to be a noble person and combine it with a religion, this is said to be the genuine religion. In that way, if we are able to live in accordance with the authentic path, no matter which religion we follow Christianity Hinduism, Buddhism, to mention only a few – they have become one. Upon such a foundation, being connected with the authentic view and thinking accordingly, if we are able to cultivate a good human character, then it is fine to follow any religion whatsoever, Christianity, Hinduism, Buddhism, etc.

I hope and aspire that all of you can go on joined together with this practice and the nature that has the essential meaning within each human’s life.

This talk has been given by Sangye Nyenpa Rinpoche to several Christian families in Berlin, Germany, about the beneficial methods that one can practice daily based on the views, means and the path of Buddha dharma related to the Four Noble Truths.



四聖諦開示(二)

【集諦】
講到第二個層次時,會提到「這痛苦之因、痛苦的根本,來自於我執與煩惱」。不論如何,讓我們心裡不愉快的,總有個導致自他無法幸福的製造者,那就是所謂的瞋恨、忿怒、嫉妒等粗猛的心。當這些(負面的)心生起時,它就是造成他人的心也同樣粗猛、不快樂的始作俑者。教法中提到:這樣的心,並非寧靜快樂的,而有著惡劣的分別念;這顆黑暗惡劣的心,正是您所有痛苦的根源。

在我們這世上,就算不是人類,而是身為其他的動物,也都會想到「我這個」、「我那個」的。首先是「我要過得好」,還有「我很苦呀」、「我過得不好」、「我若能擁有幸福的話,那就很好」等等。總之,很少想到「他人若是痛苦的話,那可不妙」,也很少有人希望「他人若能幸福的話,那該多好」。大多都認為「如果我有痛苦的話,就不是件好事,幸福的話才好」。因為這樣想,使得每個人的內心總有著強烈的我執,以及對於「我」的嚴重耽執。如此一來,便導致了全世界的紛紛擾擾。對此,用我們佛教的術語來稱之,就叫它「煩惱」。

總之,所謂煩惱,就是因為心十分粗猛,導致根本無法造就心中幸福。如此一來,就算感受到粗大的幸福感,但那種幸福也是會消逝的。當它消逝後,只會轉變成為痛苦而已,這幸福與快樂,不會處於總是真實、恆常的狀態當中。縱然我們有著再怎麼強烈的幸福感,它的效期無非就是用數字可加以衡量的而已,像是幾天、幾週、幾個月…等等。對我們來說,根本不會有所謂「永遠的幸福」。

雖然擁有這樣的幸福,但這幸福也會產生變化,從根本上而言,幸福也不出痛苦的範疇。因此,由於它自然會變成痛苦,所以取名為「煩惱」。對我們來說,真實的安樂,是透過「斷除自我的執著,斷除我執,以利他之心,心口如一地關懷他人,如何關愛自己就如何關愛、注意他人」而達成的;發起利他之心,進而能夠成就一己之幸福,這樣也就能謀求、達成全世界的幸福。

我們擁有再多的財富、名聲、影響力與權力,也不過徒增痛苦而已,並無法因此減少痛苦。因此,所謂真實的幸福,要從感受到善良的心、關懷他人的心、視他如己的關切之情出發,並能夠把這種感受散播給他人,才是唯一的途徑。並且,也不是只管這世界上的人類就好,對於一切生命也要懷抱這種心態。若能如此提升自心,才能因而獲致幸福,這也是要藉由我們的經驗加以思維才可以達成的。所以,目前對於這個痛苦之因──所謂的煩惱,應該要知道,它主要指的就是「對自我的執著」。由於執著自我,我們身體以及語言的種種行徑,都受到自我執著的引導,進而造成粗猛惡劣的身語行為,也就是因為如此,才帶給他人傷害。教法中提到:這些粗劣作為的行動者,其於身語方面的作為,全都是積集業的根源(集)。

2013/12/04

2013年 12月22日 歲末年終大掃除



各位師兄 札西德勒   



  為了維護道場環境及整潔,使其莊嚴清淨,中心訂於十二月二十二日舉行歲末年終大掃除。歡迎各位師兄一起護持道場展現清新風貌迎接新的一年到來。   
                          
                         全體工作人員 合十

2013/11/25

The Four Noble Truths-2

                      Sarnath

Renunciation

We should not think of the idea of renunciation to be the need to escape samsara and run away from it. What is it then? In this world, whether we are politicians, tradesmen, householders, followers of religions with our views and tenets, or however we might think, there are diverse ways of performing activities in a human’s life. Nevertheless, whatever kind of task we carry out, we should always do it according to our ability.

If we think carefully on this matter at an appropriate level, we can understand it. Based on this reflection, we have methods which will enable us to decrease the suffering of both body and mind. Generally speaking, whatever work we do, we encounter hardships because we place very great attachment, hopes and aims on our tasks. When we are working, if we are not able to attain these predetermined hopes and aims, additional suffering is generated. If we carry out an activity adequately, with appropriate hopes and aims, and without great attachment, that many hardships will not be able to arise in us. This we know based on our own experience, and it is also taught within our religion.

For example: Within Buddhism, there are many types of Dharma practitioners. “Because I am a Buddhist practitioner, I must be different than others”; with this kind of motivation in mind one thinks that great goals must be achieved. To practice, to study the views and tenets and to meditate based on such hopes, we will not be able to fulfill our wishes. If we have great hopes, our practice will be weak, and if we are not moderate with our hopes and wishes, our mind will become unhappy. Instead of gaining benefit through Dharma, a lot of harm will be caused. Everyone has that experience- As shown in the previous example, regardless of the activity we do, if we work according to our ability, I have confidence that hardships will decrease. For that reason, it is important to believe in oneself(i.e. to be self-confident), and it is difficult to believe in others. Just as we initially have confidence, affection and kindness for ourselves, it is also good to be able to lead that loving mind on the sublime path. Everyone has a caring mind. However, even if we understand what is necessary to benefit and treat ourselves affectionately, it is a mistake if we do not apply it properly. It is crucial that a sincere wish and its application go hand in hand.

The particular quality of human beings that distinguishes them from other beings like animals, is the ability to accomplish activities that generate vast and extraordinary benefits. Even when considering evil actions, a single person has the ability to destroy the whole world. Due to that we should not use that human power in a perverted way, but use it properly. If, on a daily basis and for as long as they are present, we are able to transform ill-will, hypocrisy and a mind that deceives others into their opposites – a good mind, an altruistic mind and the ability to accomplish sincere proper altruistic activities – there will be a decrease in wars, hardships and suffering in this world. When we are able to experience that directly, joy and happiness will become abundant, they will flourish and expand. There are many different human kinds and attitudes. Yet, whatever our task is, if we have very strong clinging and immense aims and hopes, unless we work according to our ability, we will encounter many difficulties. Having recognized that and having worked appropriately, if the application (or practice) is also done in a convenient manner, the benefit will be that we will experience a decrease in hardships. We are all able to walk on such a path. If we try we will certainly be able to follow it. For that reason, if we continually work according to our ability then the task is going to flourish. Why is that? It is because there is also great benefit in accomplishing individual wishes. However, this is not the case when we hold on to an immense goal. When we work enormously hard it is difficult to attain our goal. If we initially have this adequate motivation, the great benefit will be that our activities themselves will also increase and expand. This is connected to renunciation. Considering the understanding and recognition of the nature of samsara, once we undertake a task, suffering is going to decrease, but if we do not know the nature of samsara well and work too much, there will be many hardships. Therefore, we should first analyze without mistake the nature of samsara through reasoning. Once we understand this well, any spiritual and worldly action we perform can match with our ability. That is the essential meaning to be understood.

Next, in this second point, while our spiritual conditions ripen, I will explain the so-called mind of enlightenment.

The mind of enlightenment, bodhicitta, is commonly known as “altruism.” To give rise to a good mind that benefits others, first we need to first benefit ourselves and if we are able to improve ourselves, we will be able to benefit others. Nevertheless, if we cannot benefit ourselves from the beginning, we will not be able to benefit others. This being so, one may ask: “what did the Buddha say about Bodhicitta in the context of those two stages?”

[The Buddha] said that you will not eliminate all your mental sufferings nor attain genuine joy and happiness if you do not rely on bodhicitta, a mind that benefits others. It is not easy for an altruistic mind to be born. No one benefits through “oral compassion” (i.e. talking about compassion, but not acting). Bodhicitta and genuine love do not mean to occasionally help helpless people we encounter. The defining characteristic of an enlightened mind is to abandon the attachment we have for ourselves. As long as there is this feeling of attachment and love for ourselves, we must also be able to give it to others, even to our enemies. In order to be accustomed to that, we should familiarize ourselves with and train a lot in using this altruistic mind. There are many stories about the ability to sincerely and truly take the suffering of others upon oneself and to be able to give to others one’s own happiness. Because this is very important, I am going to discuss here the purpose of this great strength of mind.

This world is not the only one and sentient beings are limitless. To be able to eradicate all their sufferings and to bring them complete happiness, the right motivation and the right practices are needed. In this regard, one should have neither temporary nor permanent hopes. If one truly wants to help, one should not wish to attain good results in the future as a retribution for these acts. In the context of differentiating bodhicitta, the altruistic mind, I am going to speak about two things: loving-kindness and compassion.

The loving mind is the feeling we have when we wish all sentient beings to attain not only happiness, but happiness together with its causes. This is loving kindness. The compassionate mind is the very strong feeling we have when we wish all sentient beings to be free from their physical and mental sufferings together with their causes. This is compassion.

Sometimes such feelings exist, sometimes they do not, but they always should. Generally, within the great vehicle, it is said that all sentient beings have been our parents, and because of that there is great kindness. Therefore the way to generate the enlightened mind is taught first. However, independently of the fact that all sentient beings have been our parents or not, in the main practice of bodhicitta it is very important to be in a certain state of mind which holds that others are more precious than ourselves. Well then, how should one practice the mind of enlightenment? There are two stages. The first is the motivation by which one thinks:” I will free every sentient being from suffering and establish them in the state of complete happiness.” This is called, “smon pa’i sems”, bodhicitta of aspiration. Through this alone there is no ultimate benefit and one is not free from suffering. One needs to actually apply it in order to attain happiness. The thought:”I will practice this,” is called “jt’tg pa’i sems” – bodhicitta of application. Therefore, one should train in the loving and compassionate minds. It is a practice of the great vehicle and it is very important! According to us Buddhists, if such a basis is missing, there is no chance to study the highest views and tenets. At the time of practicing these Buddhist views and tenets, we should follow a sequence. If it is a clear one, then there is an opportunity to achieve the highest result in a short time. If this is not the case and if we are not able to follow a real order and practice irregularly, we will not achieve our aims and the result will not happen.

In our daily lives we need to think as follows. For example: The so-called “I.” Generally speaking, as soon as we come into contact with something pleasant, attachment always arises. When we see an undesirable object, aversion arises. If we do not examine those feelings, they will remain. Moreover, when we see a stranger we have a neutral feeling. This is our unexamined, usual and common worldly feeling. This discussion does not only concern Buddhist scholars and practitioners, but it will benefit anyone who has great suffering, unhappiness and many hardships in his or her mind. What makes the mind unhappy? There are two types of discursive thoughts, attachment and aversion. Generally it is said in Buddhism that there are many discursive thoughts and amongst them, attachment and aversion, which both cause great difficulties, are considered to be the root of them all. To give an example: The root cause of calling a person we do not like “an enemy” and a person we like “a friend”, is ego-clinging. The “I” is very precious to us. When we do not agree with someone, we call him an enemy while when we agree, we call him a friend. All difficulties come based on those two concepts of enemy and friend. Also, if an unhappy person meets a happy one, both might become enemies. If an enemy meets my friend, the enemy of that friend might become my enemy as well, and there will be great suffering. Moreover, if it is his friend, he also might become an enemy. Enemies and friends will never be fundamentally exhausted. When we investigate, we find that the root cause of these concepts of friends and enemies is the so-called “I.” It is therefore difficult to completely eliminate enemies of the outside world.

An Indian scholar said the following:”I need to wander around in the world but when all those stones and thorns pierce my soles, I feel great pain. Because of that, to talk around easily, should I cover the whole earth with leather? There is not enough leather in the world for me to carry! Then, what would be the best method? If I carry two small pieces of leather on both of m soles, it would be similar to covering the whole world with leather.”


What does this mean? It means that we cannot deal with all the enemies and friends of the entire world. In that case, what is the use of fighting with all our enemies and pleasing all our friends? If we overcome the grasping towards enemies and friends which is based on our individual minds, it is said that our mind will be happy.

四聖諦開示(一)

鹿野苑
【苦諦】
  談到痛苦,這是我們眾生普遍能夠感受到的。有一種可被感受到的粗大(顯著)痛苦,此外,還有一種在普遍眾生的明確感知之中,難以感受到的細微苦。對於痛苦,我們同樣可透過經驗與思考,了知其有粗細二類。談到粗大的苦時,我們一般是在身體遭逢嚴重疾病時,能夠理解「這是痛苦」;心裡面感到困頓、不悅時,我們也能夠感受得到。另外,當無法得到自己所想要的東西時,心裡面會有種強烈的憂苦。而不需要的、不想面對的事物落到了自己頭上時,也會帶來痛苦。凡此種種,都被稱為粗大的苦。怎麼說呢?因為它不需要我們多費心思,一旦遭逢此類苦,當下就能認識到「它是痛苦」,所以稱之為粗苦。

  普遍來說,雖然我們都有著所謂的細微苦,但用現在這種粗大的感官卻無法察覺到它。怎麼說呢?色、受、想、行、識總和為五蘊,一般而言,我們一切有情都有五蘊。不管我們生在世上任何處所,五蘊都自然成為造就我們粗大痛苦的來源。現在我們談的全都是粗苦,而這所有粗苦的來源、根本,是一開始就存在的。若缺乏本來存在的苦因,則無法生出粗大的苦。因此,才說「有個造就粗大痛苦的根源」,也就是「細微苦」。

  那麼,若問:「何時才能見到這細微苦呢?」答案是:我們現在藉由許多學習,而使感知愈發正確、愈發清晰,屆時,感知就不再像現在這樣粗猛。能夠辨別「如此即能見到(細微苦),如此則無法見到」的一種衡量標準,是存在的。這就是當我們透過學習而令心得以進步,有朝一日,當真正的進步發生時,就再也不是現在這個粗猛的心了。

  當內心是明晰、寬坦的,便能夠在經驗的前提下,體會到「心上的所有粗分痛苦,其產生的基礎,也就是所謂的細微苦,原來是如此如此的…」。所以,為了認識細微苦,首先必須將心鍛鍊一番。我等本師(釋迦牟尼佛)在最初說法時,是如何開始宣說的呢?他說:「應知苦!」這是根本。大家肯定都不希望痛苦,沒有一個有情是希求痛苦的。若是如此,那麼我們一開始所需要的目標是什麼呢?佛陀提到了,一開始最重要的是,必須想到:痛苦並非我們所欲,同時也非真實的。在這基礎之上,應該想著:這樣的苦是我所不願的,應該要斷除此苦。假設在興起如此的想法、生起想要斷苦之心的當下,問道:「(除此之外,)可有斷苦的特別方法嗎?」答案是否定的。教法中提到,如果不認為苦必須斷,或對此沒有希求心,那麼你就應該正確地以理分析「此苦最初從何而來」,並認識「造成該苦的來源或根本」,這乃是要點。

2013/11/23

The Four Noble Truths-1

The Buddha teaching the Four Noble Truths

A Concise Introduction to The Four Noble Truths
 Explained in Ordinary Language



Preface

In accordance with the request that was made to me to talk about my Buddhist studies and the view, about how I practice based on them and what I believe, I wish to take this occasion to talk about what I think.

With regard to Buddhist studies, initially I was a student. After my studies, I became a teacher of the Buddhist doctrine and also worked as a representative of the school principal. Based on this experience I found that I could be only of slight benefit to others.

Within Buddhist traditions, we have many reflections on the ordinary human life and on the benefit associated with the ways of spending one’s life. It is beneficial to explain them and usually those reflections are as follows.

In this world, there are many different human races and societies. Even within societies, there are many different ways of thinking. Therefore I believe that although the religions, races and cultures are diverse, they all share the same goal. No matter what type of person one may be, everyone is similar in wishing to achieve happiness and in not wanting suffering.

In terms of the wider view, one may say that there are many religions in this world and each of these religions has numerous distinct views and ways of asserting their philosophical positions. For example, even within Buddhism many debates took place in India in the past. There were also many debates in Tibet among individual scholars about the way of practicing the Buddhist view and asserting its philosophical tenets. Sometimes however those kinds of debates are not very relevant. Within societies, the priority is the need to develop a good heart.

Having first presented the importance of generating a good heart as being at the root of all Buddhist views, I will now elaborate on this further.

In this world, many wars come about in the name of religions and there are many disputes about economics and politics. What is the root of all these conflicts? The main cause is that the natural character of human beings is to be dishonest, false, to have strong selfish desires and only small inclination to benefit others. As a result, considerable unhappiness comes about in this world. This becomes obvious when one investigates this through logical reasoning.

There are many different religions in this world; the main ones being Buddhism, Christianity, Islam, Judaism, and Hinduism. However, because there are different ways of asserting the views of these religions, one tends not to accept the other’s position. Yet, the unique foundation of all these religions is loving-kindness, and altruistic mind, a mind directed towards awakening, helping others, avoiding harming other sentient beings – in short, an attitude of benefiting others as much as possible. There are the basic foundations present in all religions. Therefore, we are able to infer that these religions have the same aim. For example, within Buddhism, the teacher of the Buddhist doctrine, the Blessed One, and similarly the leaders who teach the paths of other religions, all teach, sincerely and in a genuine way, the path of not harming others. Those teachers themselves have already walked along that path and they teach us, their followers, that path which we certainly have to follow. Nevertheless, although we, the practitioners, rely on the teachers’ instructions, we are sometimes unable to follow these exactly and our practice becomes distorted. When applied incorrectly, we are unable to practice according to the instructions of the teachers of our individual religions and so cannot follow them authentically. For these reasons, whether we are religious followers or not, we all share the same aim. Whether we are religious or not, we all have the innate feeling of needing to achieve happiness and to avoid suffering. When we think within the Buddhist framework, we understand the fact of not wanting suffering and wishing for happiness. Therefore, it is relevant at this point to reflect upon the necessity of how to abandon suffering and how to achieve happiness. In that respect first, the teacher (the Buddha) taught the Four Noble Truths. If one asks, do we have in us the ability to get rid of all suffering, the ability to abandon it, the ability for it to be exhausted? Yes we have. That is the Truth of the Path, and its sequence is considered to be in that way. No matter if one is religious or not, everyone needs to apply the teachings of the religions. There might be different terms that are used in different religions for the basic principles of a practice, but this explanation concerns the practice common to all religions.

When explaining suffering, it can be said, that there is a coarse type of suffering which we, ordinary sentient beings, are able to feel and experience. Yet, ordinary sentient beings cannot feel that there is a subtle type of suffering within this coarse consciousness.

There are two types of suffering that can be experienced – one subtle and one coarse. When we speak about the coarse type of suffering, it is usually about great sickness in terms of our body. We know that this is suffering. When we experience difficulties and unhappiness in our mind, we are also able to feel that this is suffering. Moreover, if we are not able to accomplish our personal needs, great mental distress arises. Suffering is also created when things that we do not need or with for occur. These kinds of things are the coarse type of suffering. Without needing to think too much about it, as soon as we are suffering, we are able to recognize it as such. This is referred to as the coarse type of suffering.

What is usually called the subtle type of suffering also exists in us, but we are not able to feel it within our present, coarse consciousness.

Generally speaking, all sentient beings have five aggregates: an aggregate of form, of feeling, of perception, of formation, and of consciousness. As soon as we are born in any world, we naturally have these five aggregates as the basis of our being, which is the arising place for the coarse type of suffering. We are talking now about all the coarse types of suffering. From the beginning there is a foundation, a single root, from which all coarse suffering arises. If we did not have that, coarse suffering could not arise in us. There is also a subtle type of suffering associated with this foundation, the arising place of coarse suffering. When can the subtle type of suffering be seen? When we earnestly engage in many studies regarding the present consciousness, our awareness gets steadily clearer and clearer. In this way this present consciousness will not remain coarse. We should evaluate to what degree we are able to see the subtle suffering. After studying and contemplating the present consciousness, the quality of our mind will increase. Eventually, when the qualities of our mind have increased, the mind will not remain untamed as it is now. When the mind becomes clear and calm, one will be able to understand directly, based on experience, what is the foundation, the arising place of all coarse suffering – the so-called “subtle suffering” – actually is. Therefore, in order to understand the subtle type of suffering, it is primarily necessary that we train our mind.

From where did the teacher (the Buddha) start, when he taught the Dharma? From the fact that we need to understand suffering. This is the root. There is not even a single sentient being that desires suffering. For this reason, what kind of aim do we need from the beginning? It is very important at the beginning to reflect upon the fact that we do not need suffering and that suffering is not real. Therefore, we should think, “I do not want suffering and I must abandon it!” While we reflect upon this thought, when we adopt an attitude that wishes to be freed from suffering, what methods are there to allow us to abandon it immediately? There are no immediate ones but at the same time we need to abandon this suffering. Once you decide that you do not want it, you should timely investigate where this suffering initially comes from. For that it is important to recognize the foundation, the root which is the arising place of suffering. The second point in this context is about the cause and the root of suffering, which are clinging to self and negative emotions.

There are negative emotions that disturb our mind. These negative emotions that disturb us and others are thoughts of hatred, anger and jealousy. When the mind becomes entirely coarse and evil it can also make the mind of others coarse, evil and unhappy. A mind like this has no peace and happiness. Doubts and misery constitute this dark, negative mind. It is said that this is the root of all your suffering.

In our world, even animals, which are non-human beings, have from the beginning a problem due to the notion of “I”; first, “I” need something good for me. Because of the notion of “I”, “I” think to have great hardships and discontentment is not desirable, and how great it is to be joyous and happy. However, “I” think very little about the fact that it is not good whenever others are suffering and “I” faintly have wishful thoughts about how good it is if others are joyous and happy.

Most people think that when suffering occurs to them it is not good and that it is good if joy and happiness comes about. Therefore, there is always great ego-fixation and great clinging to their self in their minds. All the disturbances of the entire world come out of that fixation and clinging. The Buddhist name we use to describe it is “snyon mongs” – negative emotions. Whenever these so-called negative emotions make the mind coarse, then no happiness or joy can be generated in that mind. As soon as these negative emotions have made the mind unsuitable, even obvious joy and happiness that we might feel will come to an end. After they are exhausted, they will turn into suffering, unless authentic joy and happiness are permanently present. We might be happy for days, weeks or months, but for as long as we are, it will always be transitory and thus we are never permanently joyous and happy. In that way joy and happiness are going to change. Because there is nothing other than suffering, it will turn into suffering and is therefore referred to as negative emotions. In order for us to have authentic happiness, we have to give up our self-grasping, ego-fixation, and have an altruistic mind, and sincere love for others. If we generate a mind that loves, cares and benefits others as much as we care for ourselves, we can attain joy and happiness. If this is not the case, if joy and happiness could be attained by chasing after abundance and wealth, reputation, accomplishments and charisma, the entire world should be happy. However, this is not the case, because even if there is wealth, reputation, power and authority, suffering does not decrease. That is why authentic happiness is to have a good heart, a mind that loves and cares for others – in short to be able to care for others in the same way as we care for ourselves. If one is able to increase such thoughts towards all beings, not just humans, within this world, joy and happiness can come into being. We can reach this conclusion if we think about our own experience. Therefore we should know in the present context that the cause of suffering is negative emotions and the main one among them is clinging to a self. Besides the main cause of suffering that I have presented, which is clinging to a self, there is also suffering created in the context of the conduct of our body and speech. It is said that the untamed behavior of body and speech, which was caused by that ego clinging and inflicts harm on others, is the source of all karma. In these two words I have mentioned suffering and the cause of suffering. When we think about suffering and its cause, we might think that there are methods to directly overcome this suffering, but such methods are not genuine ones. Why is that? Suffering arises in us again and again, and there are no ordinary means in our world to be able to permanently exhaust it. Because of that, it is very important to apply the most profound method, which implies that we abandon our evil nature, and our coarse and untamed mind. Confidence can grow through experiencing this.

After we resolve the method to exhaust suffering, when we investigate where it comes from, we understand that this suffering arises from negative emotions. If we overcome and abandon those negative emotions, we can exhaust the suffering, which results from it.

I will now explain the truth about the cessation of suffering. If we have abandoned afflictions and self-clinging that cause the mind to be coarse, suffering will completely be exhausted as a result. We will then be able to attain authentic joy and happiness, and permanently and completely terminate suffering, regardless of the circumstances. It is said that we can definitely attain authentic, permanent joy and happiness.

Then, what kind of method should be taught to exhaust suffering and the negative emotions which are the cause of that suffering? Next, as I speak about the sequence of the method and other related issues, I am going to discuss the truth of the path. Within the path, there are many Buddhist views to study – the views and the philosophical concepts pertaining to the different vehicles, the lower, the great, and so forth. As there are many, we cannot study all of them and it is also not really necessary. We need to condense them into one essence. The essence of every path we all need to understand is generally called the Buddhist view. It consists of three sections. The first is renunciation. Initially however one should understand that samsara is suffering. However much we try to accomplish joy and happiness, we are never able to achieve it, nor to permanently and lastingly eliminate suffering while we stay within samsara. Having reflected upon that, it is taught at the very beginning that one should be able to recognize that samsara has the nature of suffering, that it is defective, and that because its nature is suffering, one is never separated from suffering while remaining in it.

2013/11/22

四聖諦開示(序)

佛陀轉法輪










尊貴的 桑傑年巴仁波切開示:四聖諦
四諦簡介: 

他們希望我談談自身所學、佛教的見解、自己如何藉佛法的學習而實修、如何思維等方面的事。所以,想藉此機會向諸位報告一下。

關於學佛,我自己一開始是當個佛教的學生。學生生涯結束後,也曾當過內道佛法的老師。後來也曾擔任代理教務長。平時我總認為:若能藉由談談這些經歷,多多少少利益到他人的生命,或者透過佛法的傳承,我們也能思維人生的普世價值、有益的人生經營模式等層面,這是很有幫助的。

在這個世界上,有各種民族,也有許多不同的社會。每個社會中,人們的想法也是各不相同。縱然如此,我仍相信:不同的宗教、民族與文化,目標都是同一回事。所謂「同一回事」,是指什麼呢?就是:不論是什麼樣的有情,都希望成就快樂、不願痛苦,這點都是相同的。從見解方面而言,世界上許多宗教,各自都有很多不同的見解主張。舉例而言,就算在佛法的見解上,印度過去也曾有過多番論戰;同樣地,藏地也曾因為對於佛法見解的立場主張不同,各執一詞,而出現許多論爭。這些事情,有時候根本沒什麼太大的必要性。

就社會內部而言,最重要的,是我們能夠懷著一顆善心,做個好人。這是一切佛法見解最開初的根本。在這個基礎上,才繼續開展其內容。

這個世界上有許多因宗教導致的戰爭與衝突,同時也有許多因為經濟與政治因素而引起的紛爭和問題。當我們考量到這類的事情,都可歸結到什麼樣的根本問題上時,會知道:正是由於人類天性當中不正直、不真誠、過度自私、利他之心薄弱,而導致了世界上許多的不快樂。藉由此理加以分析,就會相信這點的。

世上有著以基督宗教、伊斯蘭教、猶太教、印度教等等為主的各式內外道宗教。話雖如此,由於這些宗教就教義方面來說,有著各自的主張,所以彼此無法苟同。然而,所有宗教共同的基礎,都是:愛與利他心。菩提心、幫助他者、不傷害其他生命,強調盡力懷著助人之心的必要,都是所有宗教基礎與根本。所以,從這個方面而言,就可說大家的目標是相同的。就像在佛教之中,不論是宣說內道法義的本師世尊,還是各自教法傳統中為人們指出修道的導師們,莫不心口如一地正確宣說「不害他」之道。這些導師們自己都是依由此道而成就的,並且教導我們這些後學者,決定應當依循此道而行。

然而我們這些修行人,卻未能將導師們的教誨當成基礎而正確實修,反而倒行逆施,誤用教誨。在這樣的時代,由於我們處於各自的宗教傳統下,也都未能如實按照導師們所說的去實踐,導致連各自宗教傳統都難以確立其合理性。

是故,不論有宗教信仰也好,沒宗教信仰也罷。我們的目標都是相同的。從必須捨棄痛苦這點來說,這是與生俱來的感受。就我們作為佛教徒的觀點來思維時,自己都清楚我們「不想要痛苦、需要快樂」,所以,進一步就會想到「該如何捨棄痛苦,該如何成辦快樂」。關於這方面,本師佛陀首先宣說了四諦(四種真理)。

若有人問:「有可能滅盡、捨棄所有痛苦嗎?我們擁有滅盡痛苦的能力嗎?」答案是肯定的,那就是「道諦」。(四諦)它的順序是如此安立的。如此一來,無論是信仰宗教的我們還是不信仰宗教者,在這一點(苦可滅)上頭都必須共同承認。除了名詞的使用上有所不同外,所有宗教都是在此一基礎上實踐教義的。

2013/11/12

第五屆環境保護會議(Khoryung)

   法王噶瑪巴為第五屆「環境保護組織會議」(Khoryug Conference)正式揭幕。此環保研討會為喜馬拉雅地區藏傳佛教寺院與尼院的年度會議。「環境保護組織」(Khoryug)為法王噶瑪巴指導下的藏傳佛教寺院與尼院聯合組織,與「世界野生動物基金」(World Wildlife Fund)的「神聖地球」計劃( Sacred Earth)聯盟,旨在保護喜馬拉雅地區脆危的自然環境。
來自印度、尼泊爾與不丹等50所寺院與尼院約60名僧尼代表,齊聚「印度國際會議中心」(India International Centre),參加主題為「保育喜馬拉雅淡水資源」(Conservation of Freshwater Resources in the Himalayas)的五天環保會議。會中,寺院代表們將學習水的生態系統與保育,以期在其所在的地區帶領環境保護活動。轉至大寶法王官方網站
此活動由尼泊爾邊倩寺喇嘛Thinlay Shr Singer代表出席 更多活動照片請上台南邊倩佛學會臉書(照片由喇嘛THINLAY提供)







尼泊爾邊倩寺代表喇嘛THINLAY
喇嘛THINLAY上台分享

2013/10/14

為尼泊爾達善節遭宰殺的牲畜祈福

  這幾天是尼泊爾印度教的一個傳統節日達善節(Dasain),這個節日在尼泊爾將有大量的牲畜遭到宰殺,有感於此喇嘛今天請師兄在中心為遭宰殺的牲畜於佛前點上108盞燈。

為達善節點燈
達善節是尼泊爾全年度最盛大、最重要的節日。達善節是慶祝社爾迦女神戰勝惡魔,而為了討好嗜血的杜爾迦女神,大型的血祭於達善節的第8天MAHA ASTAMI展開。家家戶戶都準備了水牛或雞、鴨、山羊等動物以供祭祀,在各個杜爾迦神廟、加德滿都杜兒巴廣場,都能見到。(轉至尼泊爾,玩全祕笈)

2013/09/19

第一世 桑傑年巴仁波切(下)



第一世桑傑年巴仁波切(空住佛)*1                 第八世大寶法王
當時「大成就者」帶領的僧團,超過一千名弟子。有一天,他接到噶瑪巴的一封信,要他旅行全西藏,為百姓們說法及灌頂。從那個時候起,他開始遊走西藏,行程中,再度聚集了許多虔誠的弟子。每到一處,他就以得到的所有供養興建新的噶舉寺廟,或是重修舊廟。他還授予數以千計的僧侶沙彌戒及比丘戒。所到之處,幾乎每個人都在他面前許願,有些發願持誦十萬遍的心咒,有些承諾不再做殺、盜之事,而要好好的行善事。他的出現,戰爭與餓荒就自然被降服了,百姓們享受豐收與健康的生活。
  旅途之中,札西帕就到達了熱京(Rabging),這是所有藏傳佛教各教派的成就者與學者聚集的地方。在那兒他展現了他的傑出與超凡,大家都尊他為頂嚴(冠上珍寶)。就這樣地他愈來愈出名。他決定將自己所積聚的財富分為三部份,上等的、中等的及普通的。最上等品質的財產,有數百萬項珍寶,諸如金、銀、綢緞等等,他供養給尊聖的噶瑪巴。中等品質的財產,他用於重修或興建寺廟及閉關中心,或是送給僧侶供生活所需的開銷。其他剩餘的財產,他用來支付他自己所在的寺廟及僧眾之用。
  「大成就者」繼續旅行全西藏,他總是將自己所得到的最好供養,供養給尊聖的噶瑪 巴。終於有一天,在分別多年之後,他們在楚布寺相會,當札西帕就停留在楚布寺期間,他領受了一些以前不曾接受過灌頂及口傳。噶瑪巴非常高興和他在一起,並對他說:「兒子,我已經傳授給你所有的灌頂及口傳,我多麼歡喜。現在,整個傳承的法教你都擁有了,在我成就的弟子中,我視你為最殊勝的一個。記住,你將是我轉世再來(第八世噶瑪巴)的根本上師。」
  第七世大寶法王和他的心子,大成就者札西帕就,彼此非常信任且深愛對方。在傳予他所有的灌頂、內與密的口傳教授之後,噶瑪巴補充道:「現在,你已持有所有噶瑪噶舉傳承的法教,繼續堅實的遵循噶舉先父們的生命樣態。更重要的,以殊勝的慈心養育第八世大寶法王,給予他加持及重掌傳承。」
  過了不久,第七世噶瑪巴就圓寂了。「大成就者」參與了49天的修法,並協助建造紀念第七世大寶法王的舍利塔。以這樣的方式,他圓滿了噶瑪巴的願望。
  由於他清淨的三昧耶及真正的虔誠心,札西帕就值遇到第七世噶瑪巴的轉世。由於彌勒上師、本尊、空行母都曾預言,他將會是第八世大寶法王米確多傑的根本喇嘛,札西帕就開始教育年輕的噶瑪巴。首先「大成就者」傳給他以小乘為基礎的律部經典。不久,他又為他剃度,然後傳菩薩戒及相關的法教。噶瑪巴也接受了許多四部密續之特殊曼達壇城的主要灌頂。「大成就者」密集的傳給他經部、續部及咒語等法教。噶瑪巴也接受了許多口傳教授,例如:秋竹(六結合)、蘭柵謝戒(道果簡要)、卻玉(去除自我)、香秋(香巴噶舉教義)、救(救派傳承的教義)、夏(夏派傳承的教義)、洛炯(修心)等等法教。除此之外,「大成就者」最後還傳給他那洛六法、祕密口傳及無與倫心的達波噶舉傳承的加持,透過這些,米確多傑的心完全的成熟,並獲得絕對的加持。四年之間,第八世噶瑪巴由「大成就者」處接受完所有噶瑪噶舉傳承的灌頂、加持及口傳。札西帕就給與他無窮的關愛及加持,所以噶瑪巴視他為頂嚴,並對他產生極大的虔誠心。噶瑪巴對於所接受到的每個法教都投入實修,由於「大成就者」的能量,噶瑪巴心中所有的懷疑、妄念都一掃而空。在將整個傳承的法教都傳給米確多傑之後,大成就者宣佈道:「我已經完成了我的工作,我非常高興。現在,是你貢獻傳承、強化傳承的時刻了,讓傳承如恆河一樣的源遠流長。」
  「大成就者」解脫輪迴中無數的眾生,給予他們無限的喜樂。他圓滿了他的上師第七世大寶法王的願望,並將完整的法教與加持傳給了第八世大寶法王而感到喜悅,這使第八世大寶法王能接續他本具的責任,迅速將噶瑪噶舉傳承傳播到全世界。透過偉大的悲心與平等捨心,他解脫無數的眾生於輪迴苦海中,有些證悟佛果,有些證至菩薩地。任何見到他的人,不是獲得加持,就是與他結下法緣。就是僅聽聞他的「大成就者」之名,都能幫助這個人解脫輪迴,獲致證悟。在完成了他所有的事業,圓滿一切願望之後,「大成就者」宣佈:「我已經完成了我所有的工作,此刻,是我造訪另一個世界的時候了。」所以,在六十五歲的時候,「大成就者」般的涅槃。

*1.祖普寺(另譯--楚布寺)空住佛聖像:又稱鎮寺之寶,乃第八世大寶法王噶瑪巴米確多傑感念上師—大禪修者桑傑年巴仁波切的教授,親手塑造了一尊約一肘之長的上師桑傑年巴仁波切銀像。
 
據說塑成之後,銀像竟自動懸於空中達七天七夜,故有「空住佛」之說,素來被視為西藏祖普寺的靈魂之所繫,受到高度的敬仰和尊奉



2013/09/18

第一世 桑傑年巴仁波切(中)

第七世 大寶法王

  為了眾生的緣故,以及為了遵循其他噶舉傳承的根本上師的生命典範,他再次決定要做偏僻單獨的閉關,而不回家鄉了。他決定先到雜溝沃(Dzagowo)山洞去,再到其他的石頭山及很高的懸崖上面去。那時,他心想,人身唯有用於修行佛法方為珍貴。現在,他自己發誓道:「我將以此堅毅之心不停的禪修,直到我的身體耗盡,剩下皮與骨。」就以這樣的方式,他在各個石頭山禪修,最後,他遷往一座非常高的山,叫做秋度(Kyodu)懸崖。
  那時,他的家人與鄰居屬於一個叫阿都(Ado)的部落,起了嚴重的爭執而打架。結果,札西帕就的一位兄弟是一位非常聰明的年輕人被殺了。阿都人聽說札西帕就瑜伽士將要回家來,就派了一些職業殺手要去殺他,他們到處找他,終於找到他的下落。但是當他真正見到他的時,情況整個改變了。瑜伽士坐在巨石上,進入甚深禪定,他的身體形銷骨立。只披著一塊棉布,他們發現他身旁只有一些香蕈及蕁麻維生。以他菩提心的力量,殺手們的憤怒完丘被降服,他們不但沒有殺他,反而含著眼淚,在他面前頂禮,並接受他的加持。他們將所有帶在身上的東西都供養了他,返回家鄉後,他們向每個人敘說這一切的經過。聽完了這個故事之後,阿都部落的人及他的家族,都決定要邀請札西帕就瑜伽士,這位第七世大寶法王的心子,對敵友已無分別,來解決他們的紛爭。當代表們來見他的時候,札西帕就瑜伽士,對於他們的要求,不做任何回答,反而單身到炊平(Thraping)這個偏僻的山區禪修,對一切眾生升起了無盡的菩提心。由於純正虔誠心與真實修行的力量,他未純淨的氣脈,終於轉化為智慧之氣脈。他的骨頭血肉之身,淨化成為大手印之身,他證悟了虹光身。他證得無所限制的預見能力,能展現種種神蹟。簡言之,他在一生之內,就證得了無修的最高境界。
  有一天,噶瑪巴寫了一封信給他,說道:「你已證悟到最高的境界,超越修與無修,也完成了利益自己的事業。現在,你應返回家鄉,建一座寺廟,並成立僧團。我在中藏所有的財產,我都將送給你,幫助你建寺及組織僧團。」
  雖然如此,札西帕就仍舊請求他的上師,讓他繼續閉關,但是,噶瑪巴一而再
再而三的堅持,他必須開始去建廟及利益眾生。
  在噶瑪巴的忠告下,札西帕就在多年後才回到家鄉,他造訪了阿都部落的人及他的家族,教導他們,並給予許多開示,大家都很感動,所有紛爭也隨之平息。這一切都是源自於他無量的菩提心,他給殺他兄弟的人許多的禮物及教導。於是,在札西帕就43歲時,他建了一座很大的寺廟,並帶領龐大的僧群。他給相當多的人許多主要的灌頂、口傳及法本的傳授。弟子們都很專注的學習與實修。經過一段時間之後,他已有許多學有所成的弟子,能認得自心本性,且能親身造訪淨土。學生之中,譬如阿嘎(Agag)悉地,就能無障礙的見到清明自性與智慧,而展現各種神蹟。
  那個區域其他寺廟的常住喇嘛,便開始嫉妒札西帕就的美名,和他擁有許多的僧眾,於是做了許多事來干擾他。他嘗試以悲心與修忍辱來降服他們的傲慢。但是這些人不但不被馴服,最後還用武器來攻打他。結果,發生強烈地震,許多房屋傾倒毀壞,很多攻擊他的人,死於瓦礫堆中。在顯現了他的忿怒事業之後,他變得更出名。
  札西帕就繼續與建其他的寺廟,叫做蔣秋林(意譯為:菩提寺)。再次的,有許多的僧侶跟隨著他,他總是忙於開示與禪修指導。迅速的,許多學生現出無比的虔誠心與堅定的修行意志。就這樣地,寺廟成就了很多的學者及禪修者。札西帕就繼續在該區弘揚佛法,有一天,當他在一棟四層樓建築物的屋頂時,房子突然倒塌,札西帕就飛到臨近的一個小山丘上,毫髮無傷。從那天開始之後大家都叫他作「大成就者」。

2013/09/17

第一世 桑傑年巴仁波切(上)

第一世 桑傑年巴仁波切-大成就者札西帕就

  在雪域,佛法的傳播廣大深遠。佛教教義的精髓,在多不同的傳承中流傳下來,其中的實修傳承, 由完全證悟的佛,化現為人的身形,來傳授法教,並強化傳承。在這許多大成就者中,札西帕就(Tashi Paljor)是第七世大寶法王的心子,且是第八世大寶法王米確多傑(Mikyo Dorje)的根本上師,他以大成就者札西帕就的名稱著,是桑傑年巴轉世傳承的首位,他無量的虔誠心、菩提心及苦行更是眾所周知。雖然,大成就者的內傳記與祕傳記無法為吾等普通人所知,但他的外傳記,則由當時有成就學者記載了下來。

  第一世桑傑年巴傳波切竹千札西帕就(Drupchen Tashi Paljor),生於木牛年滇瑪(Denma)鄉鎮之杜康(Do Kham)的富有家庭。他父親是該鄉鎮的高級官員,母親則是空行母,她能見烏金淨土(Land of Urgyen)的實相。一生下來,他就能開口講話,一歲時,他已能記住所有的事情,包括他的前生。他有很強的出離心,特別強烈害怕生與死,所以,在五歲的時候,他自己剃了頭髮,成就一個出家眾。僅只是在第一次聽到噶瑪巴的名號。也就潸然淚下,全身的毫毛都豎立起來,這是由於他的大虔誠心之故。從那一刻之後,他白天不吃不喝,晚上不睡覺,他不斷的想著噶瑪巴,因此,變得消瘦,健康狀況變得很差。他的雙親很關心他,所以,在六歲的時候,送他去見第七世噶瑪巴,他們一見面,就如父子般的親切。第七世大寶法王為他取法名叫札西帕就,有兩位根本上師邊卡帕(Ben Karpa,又名姜佩桑波Jamphel Sangpo)及帕就敦珠(Paljor Dondrup)為他剃度。
 
  九歲到十六歲,他與桑傑帕(Sangye Pal,第七世噶瑪巴的另一位弟子)、邊卡帕、帕就敦珠及噶瑪巴本人一起學習,學了許多經部與密續的法教,每一個法教他都學到全盤瞭解為止。在他十七歲的時候,他發了一個很強的誓願,他要依止一位真正的根本上師,做嚴謹的閉關,直至此生能獲致證悟為止。往後的七年,他與噶瑪巴在一起,其此期間,他領受了傳承所有主要灌頂、珍貴法教及口傳。他不僅是領受法教,且認真實修。他堅毅的實修種種升起次第,氣、脈、明點(Nadi、Prana、Bindu)。除此之他專心一意的修出離心,對上師虔誠與菩提心。他精進的修行,使他變得消瘦,身體都呈現了藍色。

  他與噶瑪巴在一起的時候,絕大部份時間都在做禪修,除了噶瑪巴之外,他不與任何人交談。與噶瑪巴一起領受法教,投入實修之後,他決定不顧衣、食、朋友擇僻靜之地晝夜不斷的修行。所以,他在23歲的時候,請求噶瑪巴允許他到僻靜處,噶瑪巴非常高興並命令他在那裏做嚴謹的閉關。噶瑪巴指示札西帕就在危險的地方與偏僻的山裏做禪修,先是東藏,而後是去中藏到這些地方法,噶瑪巴最後還是會去指導他。三年的時間,札西帕就獨自一人在堪波聶那(Kampo Nenang)做嚴謹的閉關,之後,他遷徒到崩(Bom)的山洞中閉關兩年。然後,他再遷往中藏,花了兩年的時間在祖普(Tsurphu),一年的時間在唐拉(Thang Lha)做嚴謹單獨的閉關。在這八年裏,他不曾生火、進食,僅以禪悅為食,修持氣脈。即使是在他的童年時期,當他與噶瑪巴在一起接受法教、思維法教的時候。他也是將所有的財物送給別人,他自己僅是維持最粗簡的生活。

  當他在中藏見到噶瑪巴的時候,帕就再次要求噶瑪巴允許他繼續做嚴謹孤獨的閉關。這一次,噶瑪巴派一個朋友陪他,於是,他在措瓦南措(Tsowa Nangtso)內外待了五年,仍舊是只以三摩地與禪定身(Rassyana)為食。由那兒他再遷徒到不同的地方,例如:牡丹蒼(Mondam Tsang)、卓我龍(Drowo Lung)、桑瀑(Sang Phug)以及香哺康蕊(Shambu Khangri),在每一地停留一年的時間。在這麼多年裏,他不曾煮食,他只依靠禪定身維生。他專注於出離、精進、虔誠與菩提心,他主要的修持是生起次第,他修習氣、脈、明點與大手印。多年來始終如一,他對他的根本上師有異於常人的絕對信心,他對眾生則有偉大的慈心與悲心。當他從這一山遷往另一座山時,他會遇到一些學者與成就者,由他們那裏,他接受了一些稀有珍貴的法教。也是在這種時機裏,他正式剃度成為比丘。雖然,他有無與倫比的精神經驗與了悟,札西帕就總是依據戒侓行事。四十歲的時候,他決定要到蓮花生大士與金剛瑜伽女的烏金西方淨土(Western Land of Uddiyana),他請示噶瑪巴是留在噶瑪巴身邊比較好,或是去烏金淨土較好?噶瑪巴回答道:「全憑你自己的決定,我將同意你做的任何決定。」札西帕就自己思索道,沒有任何佛、蓮花生大士、金剛瑜伽女比我自己的根本上師還偉大,根本上師噶瑪巴是十方三世諸佛的俱身示見。所以,以專一的虔誠與信任,他決定留在噶瑪巴身邊。當他告訴噶瑪巴他的決定後,大寶法王回答道:「你留在我身邊非常好,但你必須記住,即使是在夢中,你都要保持著清明覺性,並專一的向我祈請,永遠永遠不要忘記我,即使在夢中亦然。」所以,由於他的虔誠,他不曾與他的根本上師分開。事實上,他是對於自己的上師虔誠的活樣本,他的範例是對其他弟子們的身教。夜裏,他總是保持著明覺。並不斷地對噶瑪巴做祈請。有個夜晚,當他保持在如上的狀態時,有位穿白衣者出現,要他回家鄉一下,以探望母親,並給與她一些特殊的口傳。當他由明覺狀態回甦後,他生起強烈的感覺想回去看一看照顧他的母親,他過去不曾有此種經驗,因為他非常思念母親,所以,他要求噶瑪巴允許他回家,噶瑪巴欣然同意了。於是,札西帕就告別了上師,便朝家鄉歸去。半途,到了巴休山(Basau)時,他以遍知的智慧心觀照,得知他的母親已過世。他還觀到母親以一個智慧瑜伽女的身形往天界去。當母親看到他時,她說:「偉大的悉地!請賜予我上樂金剛灌頂,如此我才能獲得全然的證悟。」透過他自然成就的三摩地,他為母親做了完整的上樂金剛灌頂,並唱了許多首金剛歌。

2013/07/19

2013年7月28日 四臂白觀音火供

中心將於7月28日(日)上午10:00舉行白觀音火供

主法:喇嘛洛卓

火供的意義及功德 所謂火供,分(息、增、懷、誅)四法,必須迎請具德的高僧,依照儀軌及壇城如法的修持,一般信眾可以用虔誠心供養五穀、藥材、花、油、布、香及各種食物,乃至七珍八寶等等,經由上師佛法的加持,將之轉化成殊勝供品,以火燃燒的方式,供養十方諸佛菩薩,下施六道眾生,能令法界一切歡喜滿足,十方安樂吉祥! <息、增、懷、誅>是藉由火供儀式,分別達到<息>~除障消業;<增>~增長福德、智慧、財富、長壽;<懷>~懷柔冤親敵害煩惱;<誅>~誅滅貪瞋痴無明惡魔外障,以此迴向法界。這些是以修法者殊勝功德力、信眾的虔誠力,與諸佛菩薩慈悲力,合而為一的修法。 在修火供時必需了解供養或布施的對象,我們供養、布施的對象並不是人道眾生,而是屬於人道之外的;對上是供養智慧本尊、善神祇或一些精靈,對下則是布施給一些會對我們製造障礙的邪魔、鬼魅等等。若我們不以火供的方式來供養或布施,他們就沒有辦法真正得受到這些實質的供品。(文章轉載於台灣八蚌智慧林
歡迎隨喜參贊 中心郵政劃撥帳號: 31526398 (台南市邊倩佛學會)

2013/02/06

2013年2月10號(日)大年初一 財神水供



時間:2月10號上午:10:30
主法:中心常駐 喇嘛羅卓

黃財神●
令密乘行者有資財宏法利生
  黃財神,藏名藏拉色波。密教之護法神祗,諸財神之首。為令密乘行者有資財宏法利生,不被生活
所逼,可安心向道, 特賜予行者財利豐足。黃財神一面二臂,五佛冠為頭飾,矮小肚大,雙臂勁力,
右手持布拉噶如意寶,左手提著吐寶鼠,身著天衣,藍蓮花及 珠寶瓔珞作裝飾,胸前掛念珠。左足屈
,右足踩著海螺寶,以如意姿安座於蓮花月輪之上。
  黃財神是藏傳佛教各大教派普遍供養的五姓財神之一,因其身相黃色,故稱黃財神。修持黃財神法
,可獲得黃財神庇,佑能增長福德、壽命、智慧、物質及精上之受用,不被生活所逼,以及一切經濟壓
迫,可安心向道。而修法者需廣結善綠,勤行佈施。萬勿慳貪成性,護法必降罪也。
水供於財神佛像上來積聚無量的福德、財源資糧。我們用虔誠之心為利益眾生故,修財神法,不但不是增長貪念,還可以清淨無始以來的貪欲,累積福德智慧資糧,廣發無上菩提心,上供三寶,下施眾生。密法中財神法之殊勝與悲願,實非一般急求自利者所能了解。

各位師兄可提早至中心將家中的財神寶瓶及佛像請到中心,由喇嘛修法加持