宗薩欽哲仁波切:伊喜措嘉與曼達拉娃佛母傳中譯版前言 Dzongsar Khyentse Rinpoche on Yeshe Tsogyal and Mandarava

— Extracted from Forwards of the Chinese versions of the live stories of Yeshe Tsogyal and Mandarava

宗薩欽哲仁波切關於伊喜措嘉佛母的開示:Dzongsar Khyentse Rinpoche on Queen Yeshe Tsogyal

Who or what is ‘buddha’? Historically, Prince Siddhartha was born into our world and attained enlightenment when he became known as the Buddha. However, this is a symbolic teaching. In reality, ‘buddha’ is made up of three aspects: dharmakaya, sambhogakaya and nirmanakaya. While none of these three kayas is separate from our being, the most visible and noticeable is the nirmanakaya. The nirmanakaya might manifest as a bird, or a prostitute, or some kind of material ‘thing’, and in fact, Queen Yeshe Tsogyal herself was a nirmanakaya manifestation.

誰是、或說何為佛陀?從歷史上來看,悉達多太子來到人間,示現證悟而成佛。然而,這是個象徵性的教導。在實相中,「佛陀」是由三種層面而成:法身、報身、化身。這三身從未與我們分離,而最顯而易見或注意到的即是化身。化身可能顯現為小鳥、妓女、某種物品等,而事實上,伊喜措嘉佛母本身即是化身的顯現。

The tantrayana teachings emphasize female receptivity since it is the quality of receptivity that is lacking in the male, dualistic mind and is so important when it comes to receiving blessings. So, Yeshe Tsogyal was symbolically offered to Guru Rinpoche by King Trison Deutsen. In reality, though, she is none other than our own buddha nature. And it is entirely thanks to Yeshe Tsogyal’s great efforts that so many living, breathing vajrayana teachings, like those on Vajrakilaya, still exist today.

密續的法教強調女性的「接受性」,乃因「接受性」此特質於男性、或具分別心者較為缺乏,而在接受加持之時,「接受性」是十分重要的。故而,於象徵性的意義上,伊喜措嘉是由赤松德贊王獻予蓮花生大士的供養。然而於實相中,伊喜措嘉與我們自己的佛性並無分別。由於伊喜措嘉的努力不懈,才會有這麽多鮮活溫暖的金剛乘法教得以存續至今,例如普巴金剛的法教,這一切都要歸功於她。

~ Dzongsar Khyentse Rinpoche, March 2011, Taipei.

~ 宗薩欽哲仁波切2011年三月於台北(「伊喜措嘉」與「普巴金剛」灌頂法會開示,英文由仁波切定稿並開許為中譯版《伊喜措嘉佛母傳》序文

轉載自: http://tw.myblog.yahoo.com/gangkar-rinpoche/article?mid=4615

宗薩欽哲仁波切:《曼達拉娃佛母傳》中譯版前言 / Forward for Mandarava Stories by Dzongsar Khyentse Rinpoche

Even though men and women have lived together for tens of thousands of years, we still struggle to find genuine equality between the sexes. It’s curious and surprising to see that, in our modern world, we are unable to respect and value all human beings, regardless of their gender. Theoretically, many agree that equality between the sexes is desirable, but practically and personally, we are nowhere.

男人與女人共同相處,已經是好幾萬年的事情;儘管如此,我們依然在性別之間努力尋找真正的平等。讓人感到好奇且驚訝的是,在我們這個現代世界中,我們卻無法不依性別而尊重且重視所有的人類。理論上來說,許多人都同意性別之間的平等是人們所想達成的,但實際上、於個人層次,我們什麼都沒做到。

Even amongst Buddhists, female practitioners have tended to face more difficulties and hardships than their male counterparts. And far from celebrating those who attain higher levels of realization, great women practitioners have often been overlooked and forgotten.

即使在佛教徒當中,女性修行者也通常會比男性修行者面臨較多的困難和艱苦。偉大的女性修行者經常遭忽略且遺忘,並未因成就較高了悟而受到慶賀。

Perhaps we have made so little progress because to do so would require a level of liberation we have yet to realize. Without it, to free every level of society from the self-perpetuating bondage that ties men into despising women and women into demonizing men will be extremely difficult.

我們之所以僅有少許的進展,或許是因為這需要某種解脫的層次才做得到,而我們都尚未有此了悟。若缺此一了悟,將極難把那讓男人老是輕視女人而女人總將男人視為妖魔的自我延續綑綁,從社會的每個階層解開。

Mandarava was a truly extraordinary woman and devoted student of Guru Rinpoche. Born into a royal family, she was drawn to spiritual practice from an early age. But her father, the King of Zahor, was determined to force her into marriage. So she ran away to join a nunnery, where she met Guru Rinpoche and became his Indian consort. The King was livid. He had her thrown into a pit of thorns and, famously tried and failed to burn Guru Rinpoche alive. Instead, the lake at Tso Pema in northern India was created, which pilgrims still visit to this day.

曼達拉娃是個真正卓越超凡的女性,她是蓮花生大士的虔誠弟子。她生於皇族,自幼便一心只想修行。然而父親沙霍國王卻決意迫使其出嫁。因此她逃離皇宮而進入尼院,並於該處遇見蓮師且成為其在印度的佛母。國王十分震怒。他將曼達拉娃丟入滿是荊棘的地洞,並極力想要活活燒死蓮師卻未果。反而因此創造了位於北印度的措貝瑪(Tso Pema)之湖,此處至今仍是朝聖之地。

This and many other stories from the Lives and Liberation of Mandarava, a terma text hidden by Yeshe Tsogyal for the benefit of future generations, chart the many tribulations she faced throughout numerous lifetimes in her quest for enlightenment, and may well provide the inspiration and guiding light necessary to encourage contemporary men and women find a way of releasing themselves from their self-imposed bonds of sexual inequality.

於伊喜措嘉為了未來世代利益而隱藏的伏藏《曼達拉娃的生世與解脫》中,有著上述和許多其他的故事,它們皆描繪出曼達拉娃於諸多生世當中所面臨的許多磨難,而她這些生世都在追求證悟。對於鼓勵當代男女尋找方法以解除那些強加於自身的性別不平等束縛,這些故事當能提供必要的啟發和指引的明燈。

Dzongsar Khyentse Rinpoche                                  宗薩欽哲仁波切
Bir, 9 October 2011                                                 2011年10月9日於印度比爾

轉載自:http://tw.myblog.yahoo.com/serenalotus-blog/article?mid=5766

秋竹仁波切:學密通病(轉載)

學佛越久越賊、信心越少。看似臺灣密法很興盛,大街小巷都有中心,到處舉辦法會、灌頂、消災,非常熱鬧。但仔細想想也不怎麼樣,看學密的弟子就知道了。

學越久越賊,學越久信心越少,越學越沒慈悲心,菩提心也忘了。

沒學佛時,還有點怕因果,對三寶會不好意思,越學好像越覺得沒什麼。佛法說不可以犯戒,卻一次、兩次、三次的犯戒,好像也沒怎麼樣,還認為犯戒沒被發現,保密得很。像這樣都是走火入魔了。

所以,修得怎麼樣,自己最清楚。入門學佛的心態是為了庇佑、擋煞、避邪——你們當初是怎麼進入密宗的?是對佛家所講的苦集滅道以及三界輪回有出離心來學佛的嗎?

還是以擋煞、避邪、庇佑的心態來學佛的?是不是想多找幾個師父灌頂,看可不可以擋煞、避邪;歲末參加除障法會,求佛菩薩把我明年的災難都擋掉,新的一年可以安心做壞事,把佛菩薩當成自己的靠山。你們是用這樣的心態來學佛、來參加法會的,不是嗎?這樣不怎麼好。

學越久比一般人還精神緊繃、掛礙越多。不要學佛越久,整天神秘兮兮,怕死、怕鬼、怕神、怕佛怎麼樣,比一般人還精神緊繃、掛礙更多。而且不是替別人神經兮兮的,都是替自己神經兮兮。能為別人擔憂叫菩薩,只為自己擔憂叫眾生中的眾生、凡夫俗子,叫走火入魔。修行佛法,心裏要開朗一點,修得越久,心裏要更緩和一點。什麼是緩和呢?不是死抓不放,也不是散亂,其實就是個如如不動。

所以即使遇到很惶恐,也如如不動,叫做修行佛法。結印、持咒、觀想只剩下形象,表示佛法斷層了。

中國本來就有密法,但後來時代背景變化,只剩下一個形象,就是東密。東密壇城布置得很莊嚴,會念咒、結手印,儀軌念得很好,剩下就沒有了。儀軌背後的內涵、結手印背後的意義、壇城布置的用意在哪裏?

沒有人會講,連老參都不知道。現在,大家都喜歡灌頂、喜歡辦法會、喜歡湊熱鬧。一場熱鬧完了,就覺得功德很大,結束了。但沒有人知道什麼叫密宗?什麼是修行?什麼是佛法?沒有人聽懂,很可悲!可以說佛法已經斷層了,這一點,大家要多注意。

貪瞋癡都全部在佛堂上看得到。我們修密法,好像佛堂都熏得黑黑的,佛堂裏面擺了一大堆好幾個頭的、好幾只手的、好幾只腳的,供品跟顯教也不一樣,有的沒的,什麼亂七八糟全部擺上去,就叫做密宗壇城。我是很不喜歡串門子的,但有時候不小心去到密宗弟子私人的佛堂裏,我頭都暈了。看一看這個佛堂,就知道貪在哪裏、瞋在哪裏,貪瞋癡全部在佛堂上看得到,一點虔誠的心都沒有。

錯誤的動機心是對本尊非常大的侮辱。你們內心只是想貪,只想這個菩薩擺上去會不會賺錢;這個菩薩可不可以保佑我兒子、女兒;做非法的事,會不會被抓到,菩薩會不會把警察的眼睛蒙住;綠度母擺上去,即使我在外面遇到小偷、土匪,也會保佑我。你們就是用這樣心態把菩薩全部擺上去,你們學密法不就是這樣學的嗎?不要這樣。這對我們密法菩薩跟本尊是非常大的侮辱及邪見。

一天到晚說跟菩薩相應,脾氣比鬼還厲害。有些人一天到晚說:「我跟觀音菩薩相應。」那相應後呢?脾氣比鬼都還厲害。也有人說:「我跟文殊菩薩很相應。」結果比誰都笨,那怎麼叫相應?跟代表慈悲的本尊相應,脾氣要好一點;跟代表智慧的本尊相應,就不要那麼笨。如果做不到,卻說跟本尊相應,那可是騙人的喔!應該是跟鬼相應了。所以不要這樣隨便說說。把企圖心當做信心,那可不對。對根本上師要有信心。

你們常說:「我當然有信心。」上師很厲害,所以我就很有信心。但這不叫信心,這叫企圖心。很多人把企圖心當做信心,那可不對!信心是一種發自內心的感情,加上一種尊敬、崇拜、歡喜,以及一種感傷的心,叫做信心。所以師父介紹傳承,只要介紹到自己根本上師,絕對是哽咽得說不出來師父的名字。喊到的時候,就感動到哭出來了。要具足這樣的感情才叫信心,沒有這樣,得不到灌頂、得不到加持、得不到密法。這是基本的條件,大家要聽清楚。

得口訣的第一個條件是:有血有淚、重感情、忠心耿耿。學密宗很好,很容易得到加持,很容易消除三毒,也很容易獲得福德、智慧資糧,甚至連即身成佛的口訣都有。但,要口訣,第一個條件就是要有血有淚、重感情、又很忠心耿耿的人。所以佛說:「學密不適合所有眾生的根器,只有幾個上根器弟子才適合。」像我們這樣沒血沒淚,仁義道德什麼都沒有,在西藏有個比喻叫做:「如鼓兩面,如鈴兩舌。」在中國叫做「墻頭草」,這種人不太適合學密宗。

唬弄上師、騙自己,得不到加持。大家都知道密宗上師相應法很重要,所以你們心裏千萬不要想用打混、半騙、半開玩笑來騙上師,以為見半個小時的面,就能騙到上師的加持。雖然你們心裏頭很壞,但表現不錯;上師就笑笑的,最後也給你們摸了頭,在脖子上、腳上、手上,全身都被上師的金剛繩子綁了,心想這樣得個加持,應該是沒問題的。但千萬不要這麼想!這樣的唬弄,騙自己,是得不到加持的,只是得到一個安慰。

上師很慈悲,他裝成被騙,讓眾生高興,你自以為是騙到上師,但可不是這樣!灌了多少頂,又罵了多少師父。學密法要清凈,不要汙染,

不要喜歡講是非。如果到處去灌頂,不到一個禮拜就批評師父,這叫做破三昧耶戒。你們灌了多少頂,又罵了多少師父,換了多少上師,今天才淪落到我這裏來?你們這個師父不適合,那個師父不習慣、看不順眼,一大堆的「但是、可是、然後、雖然、確實」……怎樣怎樣的理由,就開始否定別人了。

你們不要這樣批評人家,這樣不會經過中陰,直接下地獄的。違戒者所在處,其河水不得飲。有兩種人不會經過中陰,一種是在生死中陰時回歸法界的人,叫做「即身成佛」。另一種就是像你們這樣違犯三昧耶戒的人,違犯三昧耶戒最嚴重的就是十四根本戒裏面的第一條「違背金剛上師」。「違戒者所在處,其河水不得飲。」這是金剛總持講的。如果喝了,我們的修行都會被障礙、被汙染。唱反調、不認同、還罵他,就是違背金剛上師。什麼是違背上師呢?他說東,我就說西;他講上,我就講下。跟他唱反調、不但不認同他、還罵他。

或是師父講得有道理,但是我不配合。這種毀三昧耶戒的人不會經過中陰身,氣斷了就直接墮入金剛地獄。閻羅王連三世鏡、生死簿都不用查,也不用過奈何橋,直接就判下金剛地獄。所以大家要謹慎一點。因果不怪任何人,懺悔可以改因果。我們所發生的一切事情都有因果,都是自己造的因,得來的果,所以不能怪任何人。這些事情都不是佛給你的,也不是護法或天懲罰你的。那遇到因果,可不可以改?

有一個方法可以改,但是沒有人會去用。現在每個人都花錢拜師、算命、看風水……有的沒的,全世界都繞一圈,就是想改也改不了。所以,只有一個可以改,但是你們從來不改,那就叫做——懺悔。《普賢行願品》裏面講了:「往昔所造諸惡業,皆由無始貪瞋癡,從身語意之所生,一切我今皆懺悔。」

密法被批評,我們要負責任。密法被批評,在臺灣每個仁波切、堪布、格西、善知識以及我們都要負責任。臺灣的密法被外面說得那麼難聽,也不能說全然不對,確實有這樣的問題存在。用密法來騙財、騙色,用密法來圖謀自己的利益,完全沒有慈悲心,從來不替別人想。今天講這些,不要認為我在批評,我是真的發出慈悲心關懷你們,替你們著急。外面批評密宗確實是像你們這樣子,連我都想批評,這種密法我都不想學。所以我們要保護密法,不要這樣的傳下去。

祿頂堪千仁波切:修行、上師和法座 / “The Meaning of the Throne, and the Teacher Who Sits Upon It” by Luding Khenchen Rinpoche

111109 Khenchen Birthday in Sikkim 3111109 Khenchen Birthday in Sikkim111109 Khenchen Birthday in Sikkim 4111109 Khenchen Birthday in Sikkim 2
祿頂堪千仁波切於錫金哦寺過八十一歲生日 / H.E. Luding Khenchen Rinpoche celebrated his 81th birthday at Sikkim Ngor Monastery today, Photos by Jamyang Dhakpa, Nov. 9, 2011

***

尊貴的祿頂堪千仁波切之心要教言:修行、上師和法座

節取自十三金法之夜的開示,薩迦林,2002年7月26日

單是接受教法和灌頂是不夠的,你還必須進行修持,並將其運用於自己的日常生活中。就像是播種,如果將一粒野生種子扔在地上,它並不會生長。它需要肥料、水、陽光,當這些條件齊具時,才會產生結果。因此,對於佛法,一個人在接受灌頂和教學之後,應該進行修持。

為了接受重要的教法,非常有必要知道你的上師是什麽樣的喇嘛。只是坐在高高的法座上,看起來很莊嚴,這還不夠。一個人應當謹慎觀察他是否是從其接受重要教法的一位好上師。因為在你接法之後,就不應該説那位上師的壞話。所以應當非常小心謹慎,這非常重要。你不應該只是因為聽到名號、知道那些位階,或只是見到威嚴堂皇的地位,就去參加某位上師的開示。

有很多人去接受喇嘛的加持和教法,有時甚至連他的名字也不知道,説自己只不過是想要獲得教法和灌頂,連喇嘛的背景、功德都不知道,就去受法和接灌頂。很多人喜好接受坐在非常高法座上的上師的教學和灌頂,甚至連喇嘛自己們都偏好高高的法座,但是高高的法座本身並沒有任何意義,坐在高座上的人必須具有特定的功德。

例如,有一種稱作「貝摩噶波」的薩迦法座,雖然這法座本身並不是很高,但有很多幡幢樹立其上,讓這座位高高的。在這法座上,薩迦班智達和諸多偉大的薩迦法王都曾坐在上面講法。這樣的法座也讓講法者非常喜樂和具有威力。從坐在這法座上的上師處接法,具有諸多意義。

同樣的,哦巴有一個稱作「特瑪納」的紅色法座,雖然不是很高,但是貢嘎桑波曾坐在那法座上傳授「道果」法。至今約有七十五位繼任的法座持有者(持有哦巴法座的堪布們),每年授予「道果」法。這法座變得非常重要和神聖。同樣的,格魯派的法座,像是西藏的甘丹,曾經被克主仁波切使用過一次,也許有百位繼任的格魯法座持有者曾坐在那個法座上,講授聖法。同樣的,在那爛陀也有一個類似的法座,曾被袞謙.榮敦.千波用過。所以,像這些法座和非常神聖的上師加持、就座過的其它法座,這種法座具有很重大的意義。

這個哦巴法座也曾經被哦千.貢噶.桑波使用過,據信班固.叄瑟巴(四面瑪哈嘎拉)就在這法座之內。在哦千.孔秋.倫祝堪布的時期,有一個名叫桑傑.雄巴的首長,類似後藏上部的治理者,他和他的人馬非常有勢力。哦巴和這個統治者有些不和,但是無法以武力挑戰這個人,因為哦巴沒有部隊,然而就精神力量而言,當然是哦巴較勝。這個首長不太願意派兵前來,然而他想要透過某種超自然力量或詋術消滅哦巴寺。

這首長對某位哦巴喇嘛做要求,這位喇嘛已經成就了大威德金剛,成為大威德金剛的瑜伽士。首長命令他過去丟食子,不利哦巴。所以,這位喇嘛向哦千.孔秋.倫祝堪布求取建議。哦千.孔秋.倫祝堪布回答説他應該去,但是丟食子時,不要太重視和集中注意力。然而,當那位喇嘛到達首長處所時,首長給了很大的供養,那位喇嘛在投擲敵對哦巴的食子時,用了很大的定力。當他丟食子時,大威德金剛現作一頭野氂牛,衝著諸上師跑來,最後進入廟裡。那時哦千.孔秋.倫祝堪布正坐在法座上,在法座旁邊有一個小桌子,上師哦千.孔秋.倫祝堪布將自己的金剛杵扔在上面,使得大威德金剛融入這小桌中,然後這桌子被放入法座內。所以坐在這法座上的上師必定具有大功德,而且也必然是被大威德金剛所接受者。

所以,法座的故事就像這樣。在印度,沒有古老的法座,只有某些偉大上師曾經使用過的這些古老法座的複製品。因此,通常法座本身並不具意義。

Bella Chao 譯於2011119日,堪千仁波切八十一大壽之日暨薩千貢嘎寧波紀念日,願具義吉祥。

 

***

Heart-advice from His Eminence Luding Khenchen Rinpoche:
The Meaning of the Throne, and the Teacher Who Sits Upon It

Extracted and edited from the night of 26 July 2002 at Sakya Tenphel Ling,
after the completion of bestowing the Thirteen Golden Dharmas.

It is not enough just to receive teaching and initiations, because you must practise it and apply to your daily life. Like planting a seed, if you throw a wild seed on the ground, it won’t grow; it needs fertiliser, water and sunlight. With all these collective conditions, it will yield results. Therefore, in Dharma, after receiving initiation and teaching one should practise it.

So in order to receive important teachings, it is very necessary to know what kind of Lama your teacher is. Just by sitting on high throne and looking majestic is not good enough. One should observe carefully whether he is a good guru to receive important teachings, because after having received the teachings, then one should not speak ill of that guru. So it is very important and one should be very careful. You should not attend the teachings of a certain guru simply by hearing the name or knowing all the ranks or just seeing an imposing position.

As many people are going for blessings and teachings from the Lama, sometimes we even don’t know what is his name and simply say we just want to receive teachings and initiations. We go and receive teachings and initiations without knowing the Lama’s background and his qualities. Many people tend to receive teachings from Lamas who sit on a very high throne. Even Lamas themselves prefer to have a high throne, but the high throne itself doesn’t mean anything. The person sitting on high throne must possess certain qualities.

For instance, the Sakya designated a throne that was called Padmo-Kalpo, although the throne itself was not very high, but many banners were placed on top to make it high. So on this throne Sakya Pandita and many of the great Sakya Gongma Lamas sat and expounded the Dharma. Such a throne also make the one expounding become very blissful and powerful. Receiving teaching from these kind of gurus who sat on that throne has got many meanings.

Likewise, the Ngor-pa also has a throne called Temana, the red throne. Although it is not so high, Kunga Zangpo sat on that throne and delivered the Lam-Dre teaching. So, till now, there are about seventy-five successive throne-holders (Ngor-pa throne-holding Khenpos). Every year, they give the Lam-Dre Teaching. This throne become very important and sacred. Likewise, the Gelug-pa throne, like Ganden of Tibet, which was used once by Khedrub Rinpoche. Maybe about a hundred successive Gelug-pa throne-holders had sat and expounded the holy Dharma from this throne. Similarly, in Nalanda there is also a similar throne, which was used by Kunkhyen Rongton Chenpo. So, like these and other thrones that have been blessed and sat upon by very holy gurus, these kind of thrones carry significant meanings.

This Ngor-pa throne has actually been used by Ngorchen Kunga Zangpo also. It is believed that Pangu Sanseba (Caturmukha, the four-faced Mahakala) himself is inside the throne. During the period of Khenpo Ngorchen Konchog Lhundrup, there was a chieftain named Sangye Zhompa. He was like a governor-general in the upper part of Tsang. He and his men were very powerful. The Ngor-pa had some enmities with this governor and could not challenge this governor with force, because the Ngor-pa has not fighting force, but for spiritual power, Ngor-pa is of course superior. The governor was reluctant to send his forces, but he wanted to eliminate the Ngor-pa monastery through sending some supernatural power or spell.

The governor requested one of the Ngor-pa Lamas, who had the attainment of Yamantaka, who had become the Yamantaka yogi. He was ordered by the governor to come and throw tormas against the Ngor-pa. So this Lama sought the advice from Khenpo Ngorchen Konchog Lhundrup. Khenpo Ngorchen Konchog Lhundrup replied that he should go there, but should not give much emphasis and concentration when throwing the tormas. However, when the Lama arrived at the governor’s place, the governor made a very massive offering and the Lama used a lot of concentration when throwing tormas against the Ngor-pa. When he threw the tormas, through Yamantaka manifestation, one wild yak came against the Lamas and finally entered the temple where Khenpo Ngorchen Konchog Lhundrup was sitting on the throne. There was a small table just near the throne and the Guru, Khenpo Ngorchen Konchog Lhundrup, threw his vajra onto it, causing Yamantaka to be dissolved into this small table. Then this table was put inside the throne. So the guru who was sitting on this throne must have possessed great qualities and must have also been accepted by Yamantaka.

Thus, the throne story goes like that. In India, there is no old throne, but just the replicas of these old thrones on which some great teachers have used. Therefore, normally the throne by itself has no meaning.

Source: https://www.facebook.com/topic.php?uid=71826093436&topic=8128

Documentary About Khenchen Appey Rinpoche 堪千阿贝仁波切纪录片(英语发音)

The Gentle Sage: The Life and Death of Khenchen Appey Rinpoche

温文儒雅的圣者:堪千阿贝仁波切之生平与圆寂

Created as a tribute to Venerable Khenchen Appy Rinpoche, an eminent master of the Sakya Tradition, this documentary contains a short biography, interviews with many of his students and his cremation ceremony in 2011. Khenchen Appy Rinpoche was one of the few remaining great masters who had been trained entirely in Tibet. He was a true sage, a master of both sutra and tantra. Through his many inspiring activities, countless people were moved to take up the in-depth study and practice of  Buddha Dharma.

此纪录片谨献给萨迦传统的一代大师 尊贵的堪千阿贝仁波切。纪录片内容包含仁波切的简传、弟子们的访谈,以及2011年的荼毗大典。堪千阿贝仁波切是硕果仅存的完全在西藏受训学习的少数上师之一,他是一位真正的圣者,是精通经续二部的大师。他极具启发性的诸多事业使得无数人因此开始深入研习和修持佛法。

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Documentary
– Short Biography
– Cremation Ceremony
– Interviews with Students

Special Features
– Interview with H.H. the Sakya Trizin
– Teaching by Khenchen Appey Rinpoche
on Mind Training

纪录片
– 简传
– 荼毗大典
– 弟子访谈特别收录
– 萨迦法王的访谈
– 堪千阿贝仁波切关于“修心”的开示
PAL English & Tibetan Stereo © IBA 2011 approx. 1hr 30 mins
PAL 英文与藏文 立体声 IBA 2011 版权所有 约1小时30分钟

Produced by the International Buddhist Academy
Boudha, Kathmandu, Nepal
www.sakyaiba.edu.np
In association with BodhiTV.com

尼泊尔IBA国际佛学院制作

____________________________________________________________________

Download /下载:http://www.4shared.com/folder/1kTh_ylo/The_Gentel_Sage_-_The_Life_and.html

DVD available at IBA or in Taiwan from / 台灣DVD索取處:
密宗薩迦佛學會
常駐喇嘛: 根敦喇嘛
地址:台北市錦州街215號4,5樓
電話:02-2567-6467

______________________________________________________________________

Online watch / 線上觀看:

-Short Biography 簡傳 http://www.tudou.com/programs/view/5PlZ5QuaPGs/

-Creation Ceremony 荼毗大典 http://www.tudou.com/programs/view/ANVFlvo9zdo/

-Sakya Trizin on Khenchen Appey Rinpoche 薩迦法王談堪千阿貝仁波切  http://www.tudou.com/programs/view/knUk8AZLBAk/

-Moemories of Khenchen Appey Rinpoche 關於堪千阿貝仁波切的回憶(祿頂堪千仁波切、宗薩欽哲仁波切、大寶金剛仁波切等弟子訪談)http://www.tudou.com/programs/view/f-yTc7qv_e4/

_____________________________________________________________________

Only the Dharma can eradicate all suffering and accomplish permanent happiness. Therefore, it is essential to practice Dharma.

—Khenchen Appey Rinpoche

只有佛法才能根除一切痛苦,成就長久安樂。因此,修行佛法,非常必要。

—堪千阿貝仁波切

薩迦法王為錫金地震受難者舉行火供 Fire Puja for Sikkim Earthquake Victims by H.H. Sakya Trizin

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10月17日,法王方從錫金西部的教學返回哦寺的第二天,即與祿頂堪千仁波切、法王子無著金剛仁波切、塔澤堪仁波切、嘎霞仲仁千巴究仁波切,以及諸位祖古、堪布和錫金哦寺的僧衆,為錫金地震受難者舉行四臂金剛伏魔手的火供。

H.H. Sakya Trizin performed a four armed Vajrapani Bhutadamara (subduer of demons) fire puja for the Sikkim earthquake victims, together with Luding Khenchen Rinpoche, Asanga Rinpoche, Thartse Khen Rinpoche and Kar Shabdrung Rinchen Paljor Rinpoche at Sikkim Ngor Monastery.

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錫金議長亦出席,代表獻曼達,並且帶頭獻上第一份供品。
Sikkim Legislative Assembly Speaker K.T. Gyaltsen offered mandala to H.H. and participated in the fire puja rituals.
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薩迦法王、祿頂堪千仁波切、塔澤堪仁波切
H.H. Sakya Trizin, H.E. Luding Khenchen Rinpoche, Thartse Khen Rinpoche

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達欽法王的孫子法王子無著金剛仁波切與嘎霞仲仁千巴究仁波切
Dungse Asanga Vajra Rinpoche and Kar Shabdrung Rinchen Paljor Rinpoche

更多相關相片 More pictures at: https://www.facebook.com/media/set/?set=a.10150305140240727.541960.886060726&type=1&l=5fabaa0f32

***

10月19日,法王參加哦寺五十周年慶典之後,也不辭辛勞,在僧眾寮房屋頂上,特意為藏族學校的學生一一加持。
On October 19th, after Sikkim Ngor Monastery’s Golden Jubilee Commemoration, H.H. Sakya Trizin bestowed special blessings to all students from the local Tibetan school as one of their teachers passed away due to the earthquake.

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據聞,這個學校有一位老師在地震時往生。他當時跟甘托克其他民眾一樣,在電力系統中斷的一片漆黑下,在大地震動的轟隆聲響和眾人驚叫聲中,離開房子,走到街上。很不幸的,恰好一塊磚頭掉下來,恰巧磚頭正正打在他頭上,雖然他隨即被送進醫院,卻仍然不治而亡。讓人唏噓的是,他是地震前兩天才來到這裏任教,所以真的是飛來橫禍,生死無常。
It is said that this teacher had left the building and was walking on the street as everybody else during the earthquake. Unfortunately a brick fell down and happened to hit him right on the head. Not to mention that he had just moved here and started teaching only a couple of days before the earthquake. Indeed life is impermanent and the time of death is uncertain.

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薩迦錫金哦寺五十周年慶 The Golden Jubilee Commemoration of the Ngor Monastery in Sikkim

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2011年10月19日是錫金哦寺的五十周年慶。上午舉行了盛大的慶典,參加慶典的有薩迦法王、法王子無著金剛仁波切、祿頂堪千仁波切、塔澤堪仁波切、霞仲仁千巴究仁波切、普拉仁波切、拿旺久登堪布等,其他來賓包括錫金總理、錫金議長、來自港台星馬澳洲等地的弟子,以及近千人的甘托克當地民眾。

On October 19, 2011, the Sa-Ngor Chotshog Center (SNCC), the first overseas Ngor Monastery celebrated its 50th anniversary. The attendees included H.H. Sakya Trizin, H.E. Luding Khenchen Rinpoche, Asanga Vajra Rinpoche, Thartse Khen Rinpoche, Shabdrung Rinchen Paljor Rinpoche, and near a thousand monks and lay supporters of the monastery.  

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錫金哦寺是由祿頂堪千仁波切在1961年所建立,是第一所海外的哦寺,為當年移居海外的僧人提供了棲身之處。多年來,除了培育僧才外,也是當地百姓生活的一部份。IBA國際佛學院的拿旺久登堪布即是來自此寺。

Luding Khenchen Rinpoche founded the Sikkim Ngor Monastery in 1961, under the guidance of H.H. Sakya Trizin. The monastery has been an important place for sangha development, e.g., it was in this monastery where IBA’s Khenpo Ngawang Jorden got ordained and trained before going to Sakya College. 

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慶典首先由塔澤堪仁波切致辭,歡迎嘉賓。隨後,哦寺主任貢嘎喇嘛作簡短致辭,然後是祿頂堪千仁波切講述創建哦寺的歷史緣由。仁波切説當年共同創建寺廟的大部份人士都已經不在了,就剩下他,所以他覺得有必要告訴大家這段歷史,仁波切並一再強調戒律(毗那耶)是佛法的根本,因此具有持戒的僧團和寺院以供學習,非常重要。久登堪布為兩位仁波切的致辭擔任英語翻譯。

The ceremony started with a welcome address by Thartse Khen Rinpoche, followed by Luding Khenchen Rinpoche talking about the history of founding this monastery. Rinpoche said that most of the founders are no longer in this world,  so he feels it is necessary for him (Rinpoche will soon celebrate his 81th birthday) to tell us how this monastery came about. Rinpoche also stressed several times that Vinaya is the root of all Dharma practices.

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隨後, 法王和錫金總理共同揭開了計劃興建高等佛學研究院的碑文。法王致辭時談到薩迦昆氏家族與錫金王室數百年來的長久淵源,1961年在錫金建立哦寺的必要性,並且説寺院除了是培育僧才之處,也是在家居士廣種福田的處所,所以非常重要。

Later, H.H. and the Chief Minister of Sikkim unveiled a plaque of the proposed SNCC Faculty of Higher Buddhist Studies. H.H. Sakya Trizin, Sikkim Legislative Assembly Speaker KT Gyaltsen, and the Chief Minister of Sikkim Dr. Pawam Chamling all gave a short speech respectively on this auspicious occasion. H.H. mentioned the long time relationship between the Khon family and the Sikkim Chogyal (king) family, the importance of founding this Ngor Monastery in Gangtok back in 1961, and that the monastery is not only important for sangha development, but also acts as a critical place for the lay practitioners to grow their merits.  

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錫金議長和錫金總理也分別致辭,薩迦法王並帶領僧眾為地震受難者進行特別的祈願祝禱。就在這段祝禱開始的時候,在陽光照射的晴天下,卻落下了大滴的雨珠。

最後,典禮在吉祥祈願文的唸誦中,圓滿結束。

Towards the end of the ceremony, H.H. led the sangha to perform a special prayer for the earthquake victims. Right after he started a couple of verses, at noon time, big rain drops descended from the sunny sky throughout the prayer. Then the ceremony was concluded with Auspicious Prayer and a group lunch.

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更多的照片/Click for more photos:https://www.facebook.com/media/set/?set=a.10150305140240727.541960.886060726&type=1&l=5fabaa0f32

《釋迦王祈請文》薩迦班智達 The Supplication to the King of the Śākyas By Sakya Pandita

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來塔立寺的第一天,問到照顧我的喇嘛為什麼中年選擇在這裏出家。他說是因為特別喜歡薩迦班智達的著作。

後來師姊囑托要翻譯一段薩班寫下的祈請文。

今天是在帕平的最後一晚,初十五,喇嘛給了我一個金光閃閃的薩迦班智達擦擦(小佛像)。很是吉祥。願一切善德增長,如初十五之月圓滿。

111011 Pharping 034On the first day here, I asked one monk, why he decided to get ordained at Tarig Monastery at his 40s. He said it was because he really enjoys reading Sakya Pandita’s writings.

A few days later, a dharma friend asked me to translate this supplication into Chinese, which happened to be written by Sapan.

Now on my last night here at Pharping,  the 15th of lunar calendar, Lama gave me this Sakya Pandita tsatsa. A beautiful stream of blessings from Sapan. May all be meaningful and auspicious; may all virtue continues growing and be perfect as the moon today.

 

《釋迦王祈請文》

頂禮上師文殊師利!

(一)
於大菩提樹腳下,無畏遍天地魔軍。
大力幻師持花箭,降堅矛旋火疊山,
致力障汝成正覺,卻以慈心善巧伏。
圓滿菩提汝得證,於尊吾至心頂禮。

(二)
殊勝大願行,生利他覺心,
於此妙時刻,大地亦六震。

(三)
通布施持戒,持忍辱精進,
圓定慧六度,汝尊吾頂禮。

(四)
眾生得怙主,普世智者悅,
魔眾極憂慮,外道悉祛懼。

(五)
汝法教如日,遍照佛事業,
無欺誠可依,頂禮善知識。

(六)
獅子吼傳法,遍揚全世間,
世神亦震驚,天眾祛如兔。

(七)
惡叉缽陀、毗耶娑、伐瑪魯惹、伐薩惹,
富有盛名諸仙人,以法摧破吾頂禮。

(八)
獲殊勝覺後,妙哉利眾生。
為解三有渴,獻身吾敬畏。

(九)
不顧己安樂,言當度眾生,
攝吾無依眾,怙主吾皈依。

(十)
勝者降魔眾,伏外道無餘,
度無量聲聞,授記聖菩薩。

(十一)
見汝富勝妙,悉欲證同德,
菩提道上眾,復次行皈依。

(十二)
文殊為汝子,舍利弗汝徒,
擇慈氏聖嗣,智者無能疑。

(十三)
佛子德已歎,於汝何需言?
見黎明晨輝,即知大日耀。

(十四)
汝已證諸法,見實相真如,
如願圓佛行,汝尊吾頂禮。

(十五)
圓覺眾生師,釋迦族世尊,
此讚佛功德,迴向眾生覺。

此《禮讚釋迦王薄伽梵十五頌》由吉祥薩迦班智達造於拉薩大昭寺。

摘自《祈願大法會禮讚祈願文集》,IBA國際佛學院白法螺翻譯小組英譯,度母宮2011年出版。願功德善妙。

Bella Chao 受囑漢譯於尼泊爾帕平塔立寺。2011年10月4日,藏曆初八護法日。願具義吉祥。

 

The Supplication to the King of the Śākyas

I respectfully pay homage to the Guru and Mañjughosha.

1)
At the feet of the great Bodhi Tree, you faced demons with armies pervading all of heaven and earth.
When the powerful conjurer of magical apparitions, armed with flower-arrows, strove to turn you away from enlightenment, raining down waves of short vajra spears, whirling fire, and mountains upon mountains, you vanquished him skillfully with a loving mind. I bow my head to you who attained perfect enlightenment.

2)
With an excellent aspiration and a commitment to act,
You gave birth to the mind of true awakening
To benefit other beings. In that moment,
Even the earth shook in six different ways.

3)
I bow to you who perfected the pāramitās
By successfully mastering generosity and discipline,
By cultivating forbearance and vigor,
And by bringing to perfection samādhi and wisdom.

4)
When the protector of beings was born,
The wise ones of the world were delighted,
The demons grew very anxious,
And all tīrthikas felt threatened.

5)
Thus, your teachings
Have radiated enlightening activity like a sun.
I take refuge in you, the friend
Who is trustworthy in every regard.

6)
When you proclaimed your doctrine with the roar of a lion
To the whole universe, including the god realms,
Great worldly deities were dumbstruck.
These divine gurus felt intimidated like rabbits.

7)
I bow to you, who defeated with the Dharma
The sages Akṣapāda, Vāmalūra,
Vyāsa, Vāsara, and
All those who had amassed fame.

8)
After obtaining supreme enlightenment,
You have worked to benefit beings. How wondrous, indeed!
While not yet liberated from the thirst for existence,
You sacrificed your life. I stand in awe!

9)
You say, “I must help you,”
With no regard for your own well-being.
We take refuge in you, Lord,
Who embrace us, the protectorless.

10)
The Conqueror subjugated the hosts of demons,
Defeated all the tīrthikas without exception,
Liberated countless śrāvaka disciples, and
Prophesied the enlightenment of holy bodhisattvas.

11)
All who see such an abundance of excellences
Yearn for your qualities.
I who am engaged in the path toward enlightenment
Once again take refuge in you.

12)
Your son is Mañjughsha,
Your disciple Śāriputra, and
You selected Maitreya as your holy successor.
What intelligent person would have doubts?

13)
What need is there to speak of your qualities
When we are amazed at seeing the qualities of your sons?
We come to know the rays of the sun
By the glow which rises at daybreak.

14)
You have realized all aspects of phenomena,
Whatever they are, just as they are.
I prostrate to you who accomplishes
Enlightening activity exactly as you had envisioned.

15)
By virtue of these praises to the Bhagavān,
The perfect buddha, guru of sentient beings,
Born in the lineage of the Śākya clan, the Ikśvāku,
May beings quickly obtain omniscience.
The fifteen verses of Supplication to the Bhagavān, King of the Śākyas were composed by the Glorious Sakya Pandita in the Jokhang in Lhasa.

The fifteen verses of Supplication to the Bhagavān, King of the Śākyas were composed by the Glorious Sakya Pandita in the Jokhang in Lhasa.

This Small Collection of Hymns to Be Recited at Prayer Festivals was translated by the Chödung Karmo Translation Group (IBA) and published in 2011 by the Dolma Phodrang. May virtue be excellent!

帕平聖地:金剛瑜伽母與揚列雪的加持 Sacred Places In Pharping

111004 Pharping 049帕平的塔立寺 Tarig Monastery at Pharping, Nepal

今天臨時決定出廟外走走,塔立寺的地點超級方便,廟外順時鐘繞行一圈,正好把帕平的聖地全部朝拜一遍。

Tarig Monastery’s location is great. Taking a circumambulation around the monastery happens to cover all the sacred sites at Pharping.  

自生綠度母像 Self-arising Tara Image

首先,塔立寺白塔裏有個小的自生度母像,說是建廟時地下挖到的,上一世塔立仁波切上了顔色。

In the Tarig Gompa, there is one self-arising Tara image which they discovered underground when building the temple, colored by the previous Tarig Rinpoche, and now kept inside the main stupa.

然後廟隔壁就是有象頭財神和綠度母的廟。那尊綠度母真的感覺比三年前見到時還清楚,連上方一尊度母都顯然許多,特別是雙手結印的部分。

Next to the Tarig Monastery is a monastery with self-arising images of Ganesh and Taras.

Pharping 002
2007

111004 Pharping 104                            2011

2007年第一次來的時候,人家指主尊左上方那第二尊度母,我還看不太出來,覺得這些人迷信,穿鑿附會。現在可能無明輕了一點,看的很真切,特別是雙手結印的部分。但是人家說這第二尊旁邊還有很多小的21度母,我是一點看不出來,也許過三年再來,就會顯現的更清楚。

I do feel the Tara becomes even clearer than 4 years ago. Also the 2nd Tara on top of her which I could not recognize in the last time, can now be effortlessly seen.

蓮師的阿修羅洞 Padmasambhava’s Asura Cave

再往上走,就在塔立寺正上方是蓮師修行的阿修羅洞。洞門口有個蓮師手印。

111004 Pharping 112111004 Pharping 109111004 Pharping 117

Further up the hill, right on top of the Tarig Monastery is the Asura Cave where Guru Rinpoche practiced and accomplished Kilaya. The cave is not big and the hand print at the entrance, said to belonged to Padmasambhava remains intriguing.

薩迦法王這次在加拿大傳普巴時說到,揚達嘿汝嘎(真實意)和喜金剛l非常類似,分別是舊派、新派主悉地的最重要本尊,據說兩尊連法相都有很多相近之處。搞不清楚阿修羅是修揚達還是普巴的,所以每次在塔立寺繞塔時,見到頭上的阿修羅洞,就會想說揚達嘿汝嘎/喜金剛/普巴一起來加持了 🙂

阿修羅洞再往上的山頂有一小片地方是大家掛風馬旗的地方。

帕平金剛瑜伽母廟 Pharping Vajrayogini Temple

從阿修羅洞下來,到了塔立寺左上方的金剛瑜伽母廟。

Coming down from the Asura Cave, we reached THE Vajrayogini Temple.

111004 Pharping 119

這大概是全世界最神聖的金剛瑜伽母聖地了。那洛巴的那洛卡雀空行法就是只秘密傳給了尼泊爾人龐亭巴兄弟,其他弟子據說是連這個法的名字都沒聽過。後來這金剛瑜伽母法傳到西藏梅譯師(藏文的勝樂續有兩個版本,一個是瑪爾巴譯的,一個就是這位梅譯師譯的)那裡,再進了薩迦派,成為十三金法中最首要的紅尊修法。後來從薩迦傳到了格魯,在格魯也是很多上師的主要修持。

Naropa transmitted this vajrayogini practice only to two Nepalese – the Pangting brotheres. It’s believed that Pharping is where they lived and attained accomplishment. 

薩迦法王這次傳阿龐伏藏師紅度母法時把佛法概要全都講了一遍,從皈依、發心……。有一天說到各本尊時,講到金剛瑜伽母,莞爾總結了一句:“嗯,印度八十四大成就者幾乎全都是修金剛瑜伽母得成就的……”。

所以這龐庭兄弟據說就是在帕平這裏的人,這廟就是金剛瑜伽母親身顯現的地方。

今天是個特別日子,看廟的尼泊爾人做薈供,帶我去的喇嘛説他也是第一次見到。蠻有趣,廟祝拿了好幾盤供品,進去佛龕內室,唸一唸,然後給佛像前小桌上加添食物,唸一唸,又給佛像戴花,這邊一朵、那邊一朵、這邊一朵……

Today is some sort of special day. The priest in charge of the temple did a special offering and prayer to the yogini statue. He would offer food and flowers to the statue. The way he offered flowers is not like we Chinese just offer a bundle in front of the statue, but actually adorn the statue with individual flowers one-by-one. At first I found it a bit funny, but after a while it did feel somehow divine.  

然後喇嘛幫我們跟廟祝請求看廟裡的寶貝,廟祝很警戒,問説我跟另一位澳洲師兄是哪裡來的(他的禁忌是回教徒)。後來又覺得人很多,似乎有點不願意——除了我們一行三人,還有一位老喇嘛是一開始就在佛像前靜坐的,後來等一團香客走了,又上來了兩位喇嘛,就成了六個人。

然後廟祝就讓他兒子(超帥的年輕人,看廟的這一家人個個都很貌美)下去把殿門給關了,於是後來的人都只能在院子裏打轉。然後我們圍在佛龕前,他進去做了一個祈請,期間還手指沾水往外灑了兩次,一定是有內功的,水滴打在臉上火辣辣的痛。

給我們看完寶貝後,就伸手在佛像桌子下面地上的一堆蔬果中掏。

其實我剛到二樓廟堂,看到那佛像下面放了一小堆看來不甚新鮮的東西,地上還四散著穀類、花,就覺得他們怎麽都不打掃乾淨,佛像下一堆“垃圾”。原來是我的不淨觀,那估計是什麽經過佛像特別加持的寶貝。

廟祝掏了一陣,略過了蘿蔔(不知道怎麽有人會把蘿蔔當水果供,是那種一看就自家長的,只有兩根拇指粗,還帶著要爛不爛的蘿蔔葉),小的水果也不要,然後拿了一棵尼泊爾土產的那種褐色小梨子,上面也是帶著枝葉的。

廟祝爬出佛室(抱歉,應該說是跨出…但是那個佛室小的像個山洞,又堆了一地各式各樣的東西,所以比較像是爬出來),很認真的拿著那個帶著枝葉的梨子,扯下一小片葉子,唸唸有詞的,然後放在喇嘛頭頂,依次給每個人加持。輪到我時,他扯了特別大一段枝葉,不止放在我頭上,還給我塞進我的髮髻裏……最後,全部搞完,他看著手上那顆看來有一處爛掉的梨子,眼光掃過我們一群人,然後把那顆梨子給了我。

這算是金剛瑜伽母給我的特別加持吧。廟祝跟我笑了幾次,他老婆出來也一直跟我微笑。

Then the priest closed the temple, gave us and three other monks who happened to be in the shrine room a special blessing. When he sprinkled water to us from a distance, my face actually felt hurt with the water drops! And then he picked a seemingly rotten pear on the ground beneath the Vajrayogini statue, torn off the pear leaves and placed them on our head as blessings. When he finished, he bestowed me that pear.

An of course, it was all due to my impure perception. The pear was not rotten at all. It just looked not so perfect as the supermarket fruits, must belong to the heirloom genre, hence a really special blessing from the holy land.

後來發現那個梨子其實沒有爛,是很新鮮的梨子,只是表皮上有一處長的不均勻的凹陷,是原生種的天然形成。

蓮師聖地揚列雪岩洞 Yanglesho Cave

接著是走過市場,到蓮師和釋迦德薇修持揚達嘿汝嘎(真實意)成就的揚列雪岩洞。

Then we walked by the Pharping market to visit the Yanglesho Cave, another  Guru Rinpoche meditation cave. Between this one and Asura Cave, not sure which one is for Yangdak Heruka (Vishuddha Mind) and which one is for Vajrakilaya though.

111004 Pharping 138111004 Pharping 131

通常洞門是關著,不讓人進的。今天很特別的開放,進去待了一會兒。

Usually the cave is locked but today is really special. It is open for public worshiping. So I fortunately stayed inside for a short while. 

一直沒搞明白藏曆初八護法日為何尼泊爾人也大肆慶祝,到了下午看見商店全都關門了,才知道,原來今天是尼泊爾的達賽節。不過因為是達賽,所以喇嘛說不帶我們去附近的印度廟,因為今天也是印度教徒血祭、獻活牲的日子。阿彌陀佛。

只能說佛菩薩很庇佑,讓我撞在今天去轉山。

Only toward the end of the day, we finally realized today is Dasai, the Nepalese New Year-like festival, so that it is indeed an auspicious day to visit these sites. To the contrary, if you happen to visit Hindu sites on this day, it would be a very bloody scene  as today is the day they sacrifice live animals in Hindu temples…OM MANI PADME HUM.

宗薩欽哲仁波切:關於閉關 All About Retreat

Dzongsar-Khyentse-Rinpoche-and-Joshua-Vishnu-Pokora宗薩欽哲仁波切對於閉關的界定:
“閉關應該是要離於過去和未來,這才是究竟的閉關結界,而不是你的門。“

吉噶康楚仁波切
“無論我們怎麽稱呼,閉關其實只是一個好的生活方式。其實就是一個好的生活、一個好的生活方式,有時間和機會訓練自心,享受鍛煉自心。你不應該將它看作是某種負擔,而當以歡喜之心對待閉關。”

恰度康卓
“恰度仁波切曾告訴我:當妳禪修時,就像是雨下在山上,各式各樣的植物欣欣向榮的生長,包括具有醫療價值的和有毒的。放下你的所有期待。”

敏珠林康卓仁波切
“當人們寫信給我說到閉關時,他們會問:能否允許我去閉關?我覺得這很怪,因為對於花些時間做修行、珍視自己的修持,你不需要獲得允許才能做這些。”
“…無論何時都持有修行的見地,那才是閉關。我覺得人們需要更了解這個閉關的心態,而不是將它看作某個雄心勃勃、有待完成的項目。
你必然會了悟到自己的修行其實只是很表面的。當你閉關時,何為修行者的深奧意涵會對你有更大影響力的啓發。你會開始發現你試著做的所謂修法,不過僅僅觸及表面而已。你會開始說:那不是我應該修行的方式。佛法需要巨大程度的投入,你必須完全的投入,全然沉浸下去。所以我覺得閉關絕對是個讓你非常謙卑的體驗。”

—草草摘譯,請參見日後欽哲壇城官網的譯文

***

Compiled by Arne Schelling
http://gentlevoice.org/content/2011/09/gentle-joy/

Retreat is important. When interviewing various masters for this article, they all say it. It becomes even clearer when Dzongsar Khyentse Rinpoche defines what retreat really is ; “Ideally what are you retreating from? You are supposed to be retreating from the past and future. That is the ultimate boundary of your retreat. Not your door. Not your geographical area. Ideally you are supposed to be in the hut, and this hut is the present moment. But of course this is not that easy, especially for those who are not used to it.”

Being in the present, this seems to be the underlying theme of all practices, of all retreats, of all meditations. Being here and now. There is no other time anyway; the future hasn’t come yet and the past is gone like a dream from which we have awoken. But how can we find this elusive present? First we need the inspiration to do retreat ourselves.

Chagud-KhadroChagdud Khandro : “For me, amidst my ordinary activities, retreat beckons me like a distant, celestial realm. I aspire to immerse myself in disciplined practice, to concentrate, to open new dimensions of wisdom. I enter, close the boundaries, and breathe a sigh of relief. Soon however comes the bumptious confrontation with my own bad habits, the day-to-day presentation of my mind’s chatter and unleashed emotions, and worst of all, doubt.”

When we are setting the boundaries, how long should the retreat be and what kind of rules or discipline should be applied?
Dzongsar Khyentse Rinpoche : “So what do we do? We try to grab that situation as much as we can, so this is why the masters of the past have skilfully designed so called retreats, like a month retreat, a week retreat, a weekend retreat or even a whole life retreat and also prescribed out of skilful means different kind of situations which yourself can apply. For instance, if you have decided to do a retreat for a week, since it is really a short retreat, you can really make your own rule: ‘I’m not going to visit facebook. I’m not going to talk with the people. I’m not going to eat more than one meal a day. I will get up early in the morning and I will not talk’. All these kind of disciplines we can apply, but what I’m trying to tell you is: all this is a method, it’s a technique that works for a certain time, for certain people in a certain situation.”

If we are planning to do a retreat ourselves, a life long retreat would be a very unusual choice. We still cling tightly to our usual ruts. RinguTulkuRingu Tulku Rinpoche explains how we can integrate shorter periods of retreat in our day to day life: “Short-term retreats, I think are very beneficial things for anybody, and therefore, I always recommended that western people start with short term retreats. I think it is very useful, and very beneficial to do short retreats, for even one day. I know about a Tibetan friend of mine, very old, now almost 100 years old, he used to do a one-day retreat every full moon and new moon, and used to say that it is really, really useful. I also recommended this to some people, and they did it sometimes, and they found it very nice. But because you are always working and you are always very busy and lots of things are happening, maybe you don’t have to necessarily do it on the full moon and new moon, but on the weekend or something like that, when you are a little bit more free. You don’t have to go somewhere, like to a retreat place, a forest or solitude, but even at home, you just go to your room and don’t speak for the whole day, and then just practice. Only one day and one night. That also rejuvenates the energy and is very useful. I prefer this kind of retreat, and I think they are very useful. Of course, when you can spend one or two weeks, or one or two months sometimes, I think it will also be very good.”

Rules or retreats don’t sound like a fun thing to do. But don’t take the rules or the retreat as a burden.
Mindrolling Khandro Rinpoche warns ; “Definitely don’t take retreat as an imprisonment. Some people view it as being very severe to yourself and its almost like now here is a time when your are distancing yourself from every sort of mundane like and dislike. That’s also bringing in too much exaggeration to what a retreat is.”

Dzongsar Khyentse Rinpoche adds ; “Rules are necessary in one way, but rules can also become a bit of a burden. If you do the practice, thinking that it is something that you have to do, because you have promised to do it, or because it was your pledge, then you are not necessarily applying diligence in this case. The core message of Shantideva’s Bodhicaryavatara on the practice is to really have joy to practice and joy to listen to the teachings. Joy.”

The importance of having joy has been emphasised again and again. In order to have joy, it is sometimes helpful not to be stuck with the label of ‘retreat’.
Dzigar-Kongtrul-RinpocheDzigar Kongtrul Rinpoche:
“Whatever we call it, retreat is actually just a good lifestyle. Really it is a good life, a good lifestyle with the chances and time to work with one’s mind and to appreciate working with one’s mind. You should not see it as some kind of burden, but should approach retreat with some kind of joy.”

This joy can also be nourished by realising the kindness of the master, who guides our retreat. In the case of the Dharma Gar retreat, guided by Dzongsar Khyentse Rinpoche since 2008, the practitioners should really be aware of the preciousness of that unique opportunity to practice.
Dzigar Kongtrul Rinpoche :
“Now to encourage people who are doing this sort of retreat with a greater sense of appreciation we should consider this. You know, we live our lives and time just goes, year by year, time just flies and so also our life just goes with the time. And when such an opportunity and situation such as the Dharma Gar arises, an opportunity that comes from one’s own merit and the blessing and kindness of the teacher coming together, we must realize how precious this is. You know, not having to leave one’s own environment and not having to leave one’s own home, one can actually get the satisfaction of the practice being done and guided by a great master, and the growth that comes with it. Its much more significant than if a lump of gold in the size of your own head dropping into your lap. It’s right to have that kind of appreciation. With that appreciation there should to be a not-do-it-too-tight and not-too-loose approach to the practice and retreat as a lifestyle.”

With this underlying understanding we learn how to appreciate this rare and positive circumstance of ours, which is the quintessence of all the teachings on the precious human life: the ability to practice Dharma.
Mindrolling-Khandro-RinpocheMindrolling Khandro Rinpoche :
“Western students in particular look at retreat as a project. And before they go into retreat, they have pretty much a formulated idea what they want to achieve during that time of the retreat. I think that’s a wrong attitude to go into it, because it lacks a lot of devotion and the sense of how fortunate one is, that one is able to spend time with the practice. So not only in retreat, but in the context of our practice, we have to be able to really appreciate the preciousness of the teachings, the devotion aspect of how grateful we are for the blessings of the guru as well as the opportunity to practice the path of the dharma in our lives and a sense of really valuing the time that we have. We should have the perspective of humility to even try to attempt realizing the practices in our lifetime.
So to be like this is very gentle as well as generating an appreciative but simple attitude to retreat, and this is often lost when we go in it. For example, when people write to me about being in retreat, they ask: do I have the permission to go into retreat? This I find very odd, because you don’t really need permission to spend time with your practice and to value your practices. “

But how to practice?
Ringu Tulku Rinpoche
emphasises on the importance of really knowing what we are practicing. “One of the main things in the retreat is that you need to really know what to practice, and how to practice. If you don’t know, you need to learn. It doesn’t need to be very complicated or too deep or too profound or very elaborate, you just have to know how to do meditation or any kind of practice you do; you just have to have a clear practical understanding on how to do it, then I think it’s useful.”

And on top of that, the blessing of the lineage is crucial.
Chagdud Khandro
puts it in a nutshell ;
 “the blessing is in sitting still with all this instead of running. Relying on the lineage instructions instead of my ad hoc fabrications. Creating, dissolving, resting. Deepening compassion is the most valid measure, but how to measure compassion?” A very important key factor in retreat is our attitude. We should always tune our compassionate motivation, again and again, giving rise to Bodhicitta, the wish to attain enlightenment for all sentient beings. To make that wish firm and our practice meaningful, it is so important to let go of our expectations. Chagud Khadro remembers; “Chagdud Rinpoche said to me, ‘When you meditate, it is like rain on the mountainside. All kinds of plants bloom–medicinal and poisonous. Let go of your expectations.’ ”

What are our expectations?
Mindrolling Khandro Rinpoche :
 “People seem to think that a retreat has to have a result. Of course we all hope for a result, but at the same time when a retreat becomes goal orientated, result orientated, then we allow self frustration or dejection to come after leaving the retreat and all the while that we are in retreat we are like a hungry ghost, looking for experience, looking for something to happen, looking for some extraordinary event or realization to take place. That makes it all very deliberate, full of tension and orientated very much with form and deliberate concepts, so that the pleasure, just the genuine happiness of being quiet in our own self, with our own practice and finally being able to bring some understanding to what we have only literally and intellectually interpreted gets lost. That kind of happiness is not often found. I wouldn’t say its not found at all, because some people of course practice very well, but its not so often found, which I find is very, very unfortunate.”

And Ringu Tulku Rinpoche adds ; “Regarding retreats, western people sometimes come with too much expectation, and without really knowing what the retreat is all about. Then it doesn’t help, but becomes a problem. Retreat is training to practice, and if you can take it like that and use that time to learn how to practice, and to not expect too much result, then it will be very useful. “

Even though we shouldn’t expect anything, retreats do bring about some benefits.

Dzigar Kongtrul Rinpoche : “Really to get some realisation it has to come through from the practice, whatever the practice that one is doing. For example if one is doing the ‘four thoughts that turn ones mind towards the Dharma’, there has to be some experience of having one’s mind turned away from the samsara and the causes that actually lead to suffering. And if we are taking refuge or are doing the Bodhicitta practice or Vajrasattva or Guru Yoga, out of each of those practices there is some accomplishment that one can have in one’s mind; one can have relative experiences. One should actually see if one has those or not. If one has such realisations and accomplishments, one should be very grateful and appreciative. And if one doesn’t have them, then one should understand how one can actually still have effects of the practice on the mind. I think it’s very important. The daily practice and also the Dzogrim practice, each has it’s own kind of relative accomplishment. We should also see if that accomplishment is there or not. If the accomplishment is lacking, we should pray for that and for the encouragement to practice. If not, through asking teachers or engaging with other older students, or through reading of how one can do better, we can make progress and have those accomplishments. That is important.

Ultimately there is a real sense of confidence coming from that. How the Dharma manifests in one’s own experiences, that’s very important. And then in the nature itself. If one has confidence in the nature itself, that’s everything, you know?
I think that confidence comes, slowly, slowly comes, but sometimes you really have to see how to generate it or how to just have that confidence, that it is not fake, or that it is not ungrounded in realization or only based on temporary experiences. I think that is very helpful. I would suggest people to get to that point through this ten years period of the practice. I really pray that people will do that. You know in my experience of guiding students, a lot of people make it to that grade. That’s very beautiful and that’s wonderful for a teacher to see. So I hope that this takes place in this Dharma Gar program. “

Mindrolling Khandro Rinpoche : “Intensive practice means that your body, speech and mind is now so ingrained with the practice that it has the power of cutting through. Otherwise, how can we practice in mundane life? In mundane life there are moments of switching on and switching off; now you are a practitioner and now you are a samsaric mundane person. This is very detrimental to the path of progress of understanding Dharma. Now in retreat, you don’t need to have a mundane interpretation and view, versus a much more Dharmic view. You can be completely installed in the essence of the Dharma with body, speech and mind. So, although there is a form and a structure to the practice, I would say, there is much more a uniformity and evenness of day and night, holding the view of the practice all the time, and that’s what retreat is about. So I think that attitude to retreat is definitely something people need to really understand better, and not see it so much as an ambitious project to complete.

Definitely what you realize is how much just touching the surface your practice actually is. The enormity of what it means to be a practitioner strikes you more impactfully when you are in retreat. And you begin to see that everything that you are trying to do in terms of Dharma is just scraping the surface. And you begin to say; “that is not how I should actually be practicing.” Dharma requires a tremendous degree of involvement so that you dive into it completely, immersing yourself completely into it. So I think it’s a very humbling experience, definitely.”

Ringu Tulku Rinpoche : “Any practice you do is much more strong, much more profound in retreat than otherwise, even if you are not doing it so well. People who do retreat that way find that maybe not immediately, but in the long run, retreat becomes something really valuable in their life. They find they can really get something. But sometimes they don’t know immediately what they accomplished.”

Dzongsar-Khyentse-Rinpoche-and-Joshua-Vishnu-Pokora
Dzongsar Khyentse Rinpoche and Joshua Vishnu Pokora Photo Arne Schelling

As with all Dharma practices, the retreat is to as Drubgyud Tenzin Rinpoche says: “overcome the eight worldly dharmas and accomplish the two kayas”.

Drubgyud Tenzin Rinpoche recalls a conversation he had with Dzongsar Khyentse Rinpoche, while walking in a garden in Bhutan: Dzongsar Khyentse Rinpoche said; “Do you see the gate there at the end of the wall? With a lot of studies you can reach that gate. But with just one moment of practice, you will go far, far beyond that gate.”

阿贝仁波切:藏传佛教的显与密 / Appey Rinpoche on Tibetan Buddhism

Khenchen Appey Rinpoche’s talk on Tibetan Buddhism, in Taiwan, 1998.
Teachings in Tibetan with translation in Mandarin Chinese.

堪千 阿贝仁波切1998年于台北中央日报的开示录像。

翻译:法护

尊貴的 堪布阿貝仁波切 藏傳佛教的顯與密 第一段
http://vimeo.com/18531912

 

尊貴的 堪布阿貝仁波切 藏傳佛教的顯與密 第二段
http://vimeo.com/18583853

 

尊貴的 堪布阿貝仁波切 藏傳佛教與人生 第三段

转载自:http://khenpo-appey-rinpoche.blogspot.com/