宗萨钦哲仁波切对“2012末日论”的开示(转载) Dzongsar Khyentse Rinpoche’s Words on 2012

http://www.almostbuddhist.com/main/newsactee.asp?id=78

 有人说,黑暗时代、恶世、争斗时期(Kaliyuga)已然到来,或至少是即将到来。有些人甚至害怕,在2012年底,我们所知的世界即将终结。黑暗时代或黄金时代,是由什么决定的?征兆或预兆为何?地震、紫色天空、流星活动,这些并非是我们信以为真的世界末日预兆。同样地,小天使飞翔、经济稳健、信息自由、天下太平,也未必就是黄金时代的征兆。据说,当人们珍视同理心与宽恕的价值、愿意了解他人的观点,并且对所拥有的事物知足时,就是光明时代。当这些价值受到系统性破坏时,你就可以说,世界末日已经开始渐露端倪。当我们将无害的乞丐视作害虫,并且艳羡那些惯于破坏地球的亿万富翁时,我们就是在邀请世界末日的到来。

如同佛陀所教,一切皆依因缘。黑暗时代与黄金时代,也不例外。它们并非命中注定,亦非随机凑巧或混乱无序。命运是受到制约的,而因缘的主宰即是个人本身──你能创造自己的命运。你的选择,就是你的命运。我们现在是谁、我们现在过得如何,取决于我们过去是谁、我们过去如何。我们未来是谁、我们未来会如何,取决于我们现在是谁和如何作为。

释迦牟尼与其莲足或许已经来到你门前化缘,但若我们一直沉迷于百达翡丽手表、名望、朋友,或是六块腹肌,那么佛陀的真谛会是个烦扰,是个让人不愿面对的真相。

即使我们可能正值争斗时期(Kaliyuga),受制于黑暗时代的无尽因缘──极易散乱且一心只想要维护自我,热望达到基于物质主义、消费主义价值观念的标准──我们依然能从中把握机会。据说在浊世,诸佛菩萨的悲心会更为强大。聪颖的修行者可以利用这个机会。暗世能够提醒我们佛、法、僧的迫切性和珍贵性。

身为依于境缘的众生,我们需要寻求光明,并培养带来光明的所缘。我们需要不断被提醒物质主义的对立面。为此,我们需要佛像、法音、和僧伽组织。

过去数年里,我们失去几位最伟大的佛陀示现,例如怙主楚玺仁波切、敏林赤钦仁波切和贝诺仁波切,他们都是伟大的提醒者。但即使他们的显相已消融,要记得,他们的悲心没有边际、不可限量。

本着「有求则必有供」的精神,我们应该发愿热切祈求诸佛菩萨的示现永不停息,并且──套用一个流行语来讲──祈求他们的迅速转世。但这转世不应该局限于某个在特定文化或传统下抚育长大的藏族孩子身上。我们可以祈求佛陀以任何形相转世,甚至是如看似微不足道的微风,以提醒我们愛,慈悲和包容的重要性。我们必须发愿能够激发出无数的佛陀示现,而非只是不断更迭法座、开着劳斯莱斯、作为沾亲带故之产物的祖古(藏传佛教转世修行者)。

         --宗萨钦哲 2012年1月28日 
                   中文翻译:西游译文

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https://www.facebook.com/home.php#!/permalink.php?story_fbid=369588269733327&id=158696727489150

Some say the dark age, age of vice, Kaliyuga, is here now, or at least coming soon. Some even fear that at the end of 2012 the world as we know it will end. What determines if an age is dark or golden? What are the symptoms or omens? Earthquakes, violet skies, meteoric activity, these are not the omens of doomsday as we are made to believe. Likewise, cherub’s flying, a sound economy, freedom of information, peaceful times are also not necessarily signs of a golden age. The age of light is said to be when people value empathy and forgiveness, when they have a willingness to see other people’s view, and are contented with what they have. When such values are systematically sabotaged, then you can say that the dawn of the doomsday has begun. When we look at a harmless beggar as a pest and envy billionaires who routinely destroy the earth,we are inviting doomsday to come.
Like Buddha taught, everything is dependant on cause and condition. Dark and golden ages are no exception. They are not predestined, nor are they random or chaotic. Destiny is conditioned, Chief among the causes and conditions is one’s own individual self, you can create your destiny. Your choices are your destiny. What and how we are now depends on what and how we have been in the past. What and how we will be in the future depends on what and how we are now.
Shakyamuni with his lotus feet may approach your doorstep for alms but if we keep on being obsessed with Patek Philipe watches, fame or friends, or six pack abs, then Buddha’s truth is an annoyance, an inconvenient truth.
Even though we may be in midst of Kaliyuga and are subject to endless causes and conditions of the dark age—easily distracted and confined to thinking of our own self preservation, aspiring to reach benchmarks based on materialistic, consumerist values—we can take advantage of it. It is said that during the degenerate times, the compassion of the Buddhas and bodhisattvas ever more stronger. A savvy spiritual person could take advantage of that opportunity. The dark age can be a reminder of the urgency and preciousness of the Buddha, dharma, and sangha.
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
In the past few years, we have lost some of the greatest appearances of the Buddha, such as Kyabje Trulshik Rinpoche, and Mindroling Trichen Rinpoche and Penor Rinpoche, who were all great reminders. But even though their appearance has dissolved, bear in mind that their compassion does not know the meaning of limitations.
In the spirit of where there is a demand, there is supply, we should have aspirations and longing for the appearance of the Buddhas and bodhisattvas to never to cease, and—to put it in a trendy term—their swift rebirth. But this rebirth should not be limited to a Tibetan child who has been raised in a particular culture or tradition. We can wish for Buddha’s rebirth in all forms, even as something seemingly insignificant as the breeze, to remind us of the values of love and compassion and tolerance. We must aspire to galvanize myriad manifestations of the Buddha, not just throne-hopping, Rolls Royce-driving tulkus who are a product of nepotism.
DJKHYENTSE. 28/120012

2011年夏天萨迦法王在加州给予阿龐伏藏師伏藏法灌顶的相片 Photos of HH Sakya Trizin Bestowing Apong Terton’s Empowerments

受法者包括法王子智慧金刚仁波切、宗萨钦哲仁波切、吉美钦哲仁波切、恰度祖古的佛母康卓拉、貝玛多杰喇嘛,以及请法的吉美崇给仁波切。

Photos of H.H. Sakya Trizin bestowing empowerments of Apong Terton’s treasure cycle at PPI, California, 2011

Participants include Dungse Gyana Vajra Rinpoche, Dzongsar Khyentse Rinpoche, Jigme Khyentse Rinpoche, Chagdud Khadro, Lama Pema Dorje and many others, and the host Jigme Tromge Rinpoche.

http://dharmaphotos.zenfolio.com/p744082178

   

      

灌顶加持物是由智慧金刚仁波切、宗萨钦哲仁波切、恰度康卓等喇嘛给予受法者。
Gyana Vajra Rinpoche, Dzongsar Khyentse Rinpoche, Chagdud Khadro and many other lamas helped to distributed blessed objects etc. to the teaching participants.


法王子智慧金刚仁波切 /  Dungse Gyana Vajra Rinpoche

  
宗萨欽哲仁波切在灌顶时和在会场外等候萨迦法王莅临做前行时 / Dzongsar Khyentse Rinpoche

 
吉美钦哲仁波切 / Jigme Khentse Rinpoche

  
吉美崇给仁波切、恰度康卓、贝玛多杰喇嘛/ Jigme Tromge Rinpoche, Chagdud Khadro and Lama Pema Dorje

 
团体照 / Group photo

Gene Smith Documentary: 記錄片籌拍善款募集完成Kickstarter Fund Raising Successfully Completed

Source: Digital Dharma https://www.facebook.com/DigitalDharma

188125_84386620108_5073810_n In 1999, Gene Smith founded the Tibetan Buddhist Resource Center (TBRC), together with Leonard van der Kuijp of Harvard University and friends to digitize the vast corpus of Tibetan literature. This digital library is the largest collection of Tibetan literature outside of Tibet. TBRC continues to acquire, preserve, organize and make available Tibetan texts.

Help share the E. Gene Smith story of saving Tibetan text with the world! Only 5 days left to reach out Kickstarter Campaign for finishing funds for the Documentary. Kickstarter is an ALL-OR-NOTHING proposition – if we go not reach our goal, we will lose the thousands we have already raised. Help us cross the finish line and be a part of filmmaking history:
http://www.kickstarter.com/projects/602060953/digital-dharma

‎Gene Smith在1999年與哈佛大學的 Leonard van der Kuijp及友人們共同創建了藏傳佛教資源中心(TBRC),進行大量西藏文獻的數字化工作。這個數位圖書館是在西藏以外最大的藏文文獻集結。TBRC持續進行對藏文文獻的蒐集、保存、組織和分享工作。

請幫助分享 E. Gene Smith 挽救西藏文獻的故事!記錄片在 Kickstarter 的啓動募款2萬美金已募集完成,詳見:http://www.kickstarter.com/projects/602060953/digital-dharma

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“They are the source of all happiness and benefits. To learn the teachings and to practice, we need the texts. We need lots of teaching, so the more texts we have, the better to enrich our knowledge. There are enormous books on many different subjects…it is very important to find them and to preserve them."

– H.H. Sakya Trizin, Throne Holder of the Sakya Order

“它們是一切安樂與利益的來源。為了學習教法和修行,我們需要文典。我們需要很多的教法,所以我們擁有的文獻愈多,就愈能豐富我們的知識。關於眾多不同主題有大量的書籍……找到並保存它們,非常重要。”

—薩迦崔津法王

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“Of course the text is the most important part. That has everything in it. History, teaching, lifestyle. Everything. Text is preserving and you can learn from it because you can preserve whatever you wish to – your background, your ancestors, all of this is very important."

– H.E. Sakya Dagmo Kusho, Sakya Lineage. Her family was the reason Gene was introduced to Tibetan Buddhism and began his incredible mission.

“文典當然是最重要的部分,一切都在其中——歷史、教法、生活方式,一切!文獻就是進行保存,而你可以從中學習,因為你可以保存你希求的一切——你的背景、你的祖先,這全部都非常重要。”

—尊貴的 薩迦·達嫫·姑秀(薩迦圓滿宮達欽法王的佛母)。正是因為她的家庭,
Gene才被引入藏傳佛教,開始他不可思議的使命。

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Patron Kings Part IX: Gene Smith and TBRC
http://khyentsefoundation.com/2010/12/part-ix-gene-smith-and-tbrc/

宗薩欽哲仁波切 談 佛教大護法系列之九
琴恩.史密斯 與 TBRC(西藏佛教資源中心)
http://www.khyentsefoundation.org/chinese/patronking/patronking-9.html

……當有人問琴恩.史密斯(E. Gene Smith),他是如何獨力找回這麼多失落的文獻時,他總是簡短地回答:「我想大概是業力使然吧!」這並不是因為他拙於言辭(事實上他經常會說一些奇妙的故事),而是琴恩的心力完全聚焦在一件事上,那就是完整保存西藏的宗教文獻。琴恩的看法是,這些文獻應該好好被保存下來,而且在世界上無論任何地方、任何人都可以免費取得這些資料。

業力也許可以簡單地解釋琴恩是如何成為這龐大事業的掌舵人,但一窺他多采多姿的歷練,才知道那是一篇多麼令人動容的故事。

琴恩在1960年的時候到西雅圖的華盛頓大學研究藏文,部份的理由是因為當年在美國學習少數民族語言的學生,可以免服軍役。當時尊貴的德松仁波切,和八位喇嘛得到洛克斐洛基金會的贊助,常駐在西雅圖,琴恩也因此在那裡遇到了這位上師。琴恩一開始是從學者的角度對佛法產生興趣,但上師善巧地引領他漸漸進入實修。1964年,琴恩28歲,拿到博士學位之後,他遵循德松仁波切的建議,前往印度,看看他是否能為西藏人重拾支離破碎的文化盡一份心力。

在印度的時候,琴恩追隨許多藏傳佛教大師,包括洛桑倫拓格西、竹巴圖塞仁波切、諾陽堪布以及頂果欽哲仁波切。他在亞洲各地不停穿梭旅行,並在1968年的時候,受聘到美國國會圖書館駐新德里辦事處工作。當時美國政府正在推動480公法,為一項食物援助方案,目的是鼓勵開發中國家,以當地貨幣購買美國剩餘的小麥和其他農產品。然後再將獲利注入當地政府的文化及科學發展計劃,以幫助這些國家。

最近在紐約的魯賓藝術博物館一場向琴恩表示敬意的義賣會中,琴恩提到當年這筆經費的分配是多麼毫無章法時,琴恩這樣說︰「我們可以用那些錢買任何東西,甚至想買割草機都可以。」

然而琴恩和他的同事非但沒有這麼做,他們反而拿這筆經費來印製藏傳佛教中五大傳承的教典。

這些稀有而且重要的典籍是流亡者從西藏偷偷帶出來的,而琴恩早在亞洲旅行時就確定這些文獻的珍貴性。這些木刻版及手抄本的經書大多已經毀損而且字跡模糊。他們將複印本送到美加等北美地區包括哈佛大學及華盛頓大學等20多所大學中收藏。同時他們也把這些典籍提供予西藏的僧眾。

據了解,從480公法方案總共取得約8000部典籍。大陸改革開放以後,更多佛教經典在中國出現,琴恩於是透過關係買回這些經書。目前他是世界上收藏最多西藏文獻的專家。

對那些從西藏偷偷帶出手抄本的流亡難民來說,琴恩以西方的價錢為美國國會圖書館買下這些典籍,大大地改善了西藏的生活。對西藏的出版商來說,營收的錢讓他們得到印製更多經書的經費。琴恩的採購,促使數以百計的作品得以印製,讓西藏的學者、修行者還有圖書館,以能夠負擔的費用獲得這些典籍。

琴恩的貢獻並不止於複印及保存這些無價之寶(許多經書僅存孤本),並將之送回美國而已,他還將他的筆記一并送回去。他在每一部手抄本上的註解,為努力想學習佛法的西方學者,提供歷史、宗教與文化上的背景。多年來,琴恩在新德里的家就是學者活動中心。他家滿牆書架上排放了幾千本藏文書籍。到訪的喇嘛、學者、和修行人絡繹不絕,大家對他能不費吹灰之力就從大量書堆中找到毫不起眼的一本書的本領讚嘆不已。

1997年琴恩從國會圖書館的工作崗位上退休,1999年12月他和一群朋友在美國麻省劍橋市設立了西藏佛教資源中心Tibetan Buddhist Resource Center (TBRC),目的是將他的一萬二千餘部典藏文獻數位化。在2002年的一次訪談中,琴恩談到TBRC時說:「我們努力的方向是儘量使學者、傳承持有者還有翻譯者,用最簡單的方法運用這些書。目前,作藏學研究可說純靠奇緣運氣。」

2002年TBRC的辦公室遷移到紐約的魯賓藝術博物館。目前的工作是將數位圖書館放在可攜式硬碟上,並且送到印度、西藏、尼泊爾及不丹等地的寺院,藉此擴大圖書館的規模。他們也正在建立了百科全書式的資料庫,做為TBRC大量西藏文獻的導航庫。此外他們也是一個藏學研究中心。

以往每當宗薩欽哲仁波切在欽哲基金會會議中介紹琴恩時,他總是特別強調琴恩是當代最重要的菩薩之一。仁波切說︰「他多麼偉大,有了他所建立的數位圖書館,從此不論是天災人禍、政治、或經濟的災害,都無法摧毀這些珍貴的佛教典籍。」

2007年夏天在溫哥華舉辦的寶性論課程中,與會聽眾自動起立為琴恩鼓掌喝采,如雷的掌聲不斷在禮堂中迴響,大家對琴恩所做的一切充分表達了感激之意。琴恩也一如往常輕輕地微笑,謙遜地接受眾人的致謝。

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The Three Levels of Spiritual Perception: A Commentary on the Three Visions
51WTAK872DL__BO2,204,203,200_PIsitb-sticker-arrow-click,TopRight,35,-76_AA300_SH20_OU01_by Deshung Rinpoche

德松仁波切對於《三現分》的開示

http://www.amazon.com/Three-Levels-Spiritual-Perception-Commentary/sim/0861713680/2

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

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

http://tw.myblog.yahoo.com/serenalotus-blog/article?mid=5223&prev=5224&next=5222

Yeshe Tsogyal
本圖片下載自烏金祖古仁波切《大成就者之歌》的英文原書Blazing Splendor網站

Queen Yeshe Tsogyal~宗薩欽哲仁波切關於伊喜措嘉佛母的開示

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預計八月出版之中譯版《伊喜措嘉佛母傳》序文)

“欽哲佛母康卓·慈玲·雀諄”於2011年5月30日圓寂(辭世)

252494_226247180734104_158696727489150_962518_2797320_n

Dzongsar Jamyang Khyentse
May she bless us all.

宗薩蔣揚欽哲仁波切:願她加持我們所有人。

(http://www.facebook.com/pages/ Dzongsar-Jamyang-Khyentse/ 158696727489150#!/photo.php? fbid=226247180734104&set=a. 167448616613961.44202. 158696727489150&type=1&theater)

佛母唱誦的百字明下载

MP3 Download of Khandro’s chanting of Hundred Syllable Mantra:
http://lotsawahouse.wordpress.com/2011/06/05/hundred-syllable-mantra-chanted-by-khandro-tsering-chodron/ 

佛母的紀念影像

In Memory of Khangdro Tsering Choedroen: http://vimeo.com/25125033


In Memory of Khandro Tsering Chödrön from khandrotseringchodron.org.

 

Prayer to Khandro Tsering Chödrön 康卓慈玲雀諄祈请文(鄔金督佳仁波切作)

by Orgyen Tobgyal Rinpoche

Rigpa Translations, 2011

http://lotsawahouse.wordpress. com/2011/06/05/prayer-to- khandro-tsering-chodron/

Namo guravé! Homage to the lama!

Outwardly, you are Sarasvati, the daughter of Brahma,

Inwardly, you are the youthful lady Tara,

Secretly, you are the innate Vajravarahi,

You who embody them all—the dakini of the Lakar family—may you reign supreme!

The great master of Orgyen knows all past, present and future, and with his vajra words

The revealers of the terma treasures, those universal kings of realization,

Have praised you in their predictions, undisputed,

As the emanation of Shelkar Dorje Tso —and so to you I pray!

Just as they foretold in their vajra prophecies,

You joined Pema Yeshe Dorje, supreme embodiment of skilful means,

As the consort symbolizing wisdom and emptiness—

Lady of great bliss, granter of the four joys, to you I pray!

Moved by a devotion so deep that I perceive lama and consort as indivisible,

From the core of my heart I pray: on such a person as me

Grant your blessings, so that the bliss-emptiness of chandali is invoked,

And the blissful warmth and wisdom are set ablaze!

Through the blessings of such a prayer as this,

May my mind be turned towards the Dharma,

May Dharma progress along the path, and, as delusory appearances

Are purified into wisdom, may I come to master the bodhichitta supreme!

In this and all my future lives, hold me in your compassion!

At all times and in any situation, grant me your blessing, I pray!

For in this life, the next and in the bardo state,

O Jetsünma, there is no other source of hope for me but you!

When the supreme Khandro Tsering Chödrön was absorbed into the expanse of primordial purity, the youthful vase body, one who joyfully seeks her protection, Orgyen Tobgyal, made this prayer of whatever came into his mind and then, some days later, had it inscribed on a sheet of white paper.

 

Palpung Institute 八蚌智慧林法会: Puja for Khandro Tsering Chodron(June 3, 2011)

http://www.facebook.com/media/ set/?set=a.214771881887724. 56418.155546401143606& comments=1

On 3rd June 2011, requested by Sogyal Rinpoche, Palpung Sherab Ling Monastic Seat started 7 days pujas for late Khandro Tsering Chodron, the wife/spiritual consort of the great Jamyang Khyentse Chokyi Lodro Rinpoche. The 12th Chamgon Kenting Tai Situpa asked to hold 3 days Pemavajra Puja and 4 days Mahamaya Puja at Main Shrine of Palpung Sherab Ling Monastic Seat.

應索甲仁波切的請求, 八蚌智慧林寺從六月三日起為方圓寂的康卓慈玲球瓏( 第二世宗薩蔣揚欽哲‧ 確吉羅卓仁波切的妻子)舉行七天的法會。慈尊 第十二世廣定大司徒仁波切指示於八蚌智慧林寺大殿內進行三天的蓮 花金剛法(Pemavajra Puja)與四天的三天的大幻化金剛法會(Mahamaya Puja)。

 

Khandro Tsering Chödrön’s passing…Monday, May 30, 2011

http://bentenlaughing. blogspot.com/2011/05/khandro- tsering-chodrons-passing.html

〝One of the greatest women masters in the Tibetan tradition, Khandro Tsering Chödrön passed away on the 30th of May 2011 in Lerab Ling. Sogyal Rinpoche and Orgyen Tobgyal Rinpoche were both present at the moment of her passing where she showed all the signs of attaining the final accomplishment of a great Dzogchen practitioner.〞Via dear Kristina Turner

From Rigpa:

This post includes the practice advice some have asked for.

…Khandro Tsering Chödrön, Khyentse Sangyum—perhaps the greatest woman master of our time…passed away today… Sogyal Rinpoche and Orgyen Tobgyal Rinpoche were both present at the moment of her passing where she showed all the signs of attaining the final accomplishment of a great Dzogchen practitioner.

For the moment, in terms of practice, please focus on Narak Kong Shak and especially the 100-syllable mantra of Vajrasattva. This is not for Khandro’s sake, as she was such a great practitioner, but to purify the connection with all the sentient beings that came into contact with her.

Rinpoche also said that this is a very powerful time to do Guru Yoga practice. He said for us to consider Jamyang Khyentse Chökyi Lodrö, Khandro Tsering Chödrön, and Dilgo Khyentse Rinpoche’s wisdom minds are one and to make strong aspiration prayers for our own accomplishment of Dzogchen practice and the spiritual path.

~ 對於此刻修持的建議:百字明咒、上師相應、Narak Kong Shak 淨除一切毀墮業障懺悔文– ‘The Supreme Confession for Purifying All Violations and. Breakages (of Vows), and All Negative Actions and Obscurations’

ap_F23_20100615095317429ap_F23_20100615095312225ap_F23_20100615095311470

宗薩欽哲仁波切鼓勵大家接薩迦法王的普巴金剛法教

呵呵,仁波切也推薦這個法 🙂

下面是5/12的草譯,供參考。請日後以欽哲仁波切的官網內容為準…

***

宗薩欽哲仁波切:

“依循解脫道的人會面對很多外、內、密的障礙。例如,在蓮師正要證得大手印的甚深了悟時,就面臨了很多的障礙,而他以成就金剛童子(Vajrakumara,或作金剛孺童,即普巴金剛)的壇城來克服這些障礙。

在西藏,世世代代一直堅定持舉金剛童子的傳承和修持,不僅只是作為平息障難的法門,也是成就殊勝悉地的法門。傳承的傳遞有兩種形式:口耳教傳和伏藏傳承。雖然有眾多的金剛童子伏藏傳承,然而連續不斷的口耳傳承卻少的多。連同薩迦傳統上的喜金剛修行一起,這個金剛童子的口耳傳承是昆氏家族的主要修法之一,並且這個傳承至今尚能存在於西藏,完全要歸功於他們。

這個夏天,怙主薩迦崔津仁波切將會在北美傳授灌頂和教學。我自己曾多次從怙主仁波切處接受珍貴的金剛童子教法,我強烈鼓勵大家盡可能的珍惜這個機會,從我們當代最偉大的其中一位上師那裡接受傳法和教學。”

***

譯記:有人問我為什麼翻作“金剛童子”。通稱作普巴金剛的梵文有二字,一字是Vajrakumara,不空法師和法護譯師都譯作“金剛童子”,亦有人作金剛孺童;另一字是vajrakilaya,意思是“金剛橛”,藏文發音是“多傑普巴”,後來演變成音譯意譯夾雜的“普巴金剛”。我對這個教法一竅不通,因為仁波切用了第一個梵文詞而非第二個,所以謹依循他的用詞。

原文轉載自: http://www.siddharthasintent.org/

Vajrakumara Teachings Offered by Kyabjé Sakya Trizin Rinpoche – A Message From Dzongsar Khyentse Rinpoche

April 21, 2011

Those who follow the path to liberation face many outer, inner and secret obstacles. For example, a great many obstacles confronted Guru Rinpoche (Padmasambhava) just as he was about to actualize the profound realization of Mahamudra, and he overcame them by accomplishing the mandala of Vajrakumara.

In Tibet, the lineage and practice of Vajrakumara have been steadfastly upheld throughout the ages, not only as a means of pacifying obstacles, but also of accomplishing supreme siddhis. The transmission lineage has been handed down in two forms, the oral transmission and the treasure transmission, and while an abundance of lineages of Vajrakumara treasure transmissions remain unbroken, there are far fewer unbroken oral lineages. Along with the traditional Sakya practice of Hevajra, this Vajrakumara oral transmission is one of the main practices of the Khon family, and it is entirely thanks to them that this lineage still exists in Tibet to this day.

This summer, Kyabjé Sakya Trizin Rinpoche will be offering empowerments and teachings in North America. Having received the precious Vajrakumara teachings from Kyabjé Rinpoche many times, I strongly encourage everyone to make the most of the opportunity to receive transmissions and teachings from one of the greatest masters of our time.

Dzongsar Khyentse Rinpoche: Zero Waste

http://vimeo.com/20970407

Rinpoche took a drive in Himachal Pradesh and shared his thoughts on the concept of Zero Waste for the SJI launch attendees. In particular, addresses how Zero Waste relates to the monastic environment. In this video Rinpoche strongly recommends that no packaged foods be used in tsok offerings. If monasteries were to adopt this one simple rule, just think of the mountains of Wai Wai noodle packets, plastic bottles, and candy wrappers that would no longer clog local rivers and streams after ceremonies. In Sharchop with English subtitles.

Dzongsar Khyentse Rinpoche – Zero Waste from Samdrup Jongkhar Initiative.

薩迦法王長子寶金剛仁波切造訪印度宗薩佛學院 / Ratna Vajra Rinpoche visiting Dzongsar Institute in India (2)

Again, some more pictures from the visit, especially of Akasha Rinpoche and Jetsunma with Khyentse Rinpoche. Posted here for those in China who can not access Facebook.
第二批相片亦節選自臉書。大多是大寶金剛仁波切的兒女和宗薩欽哲仁波切的相片。某老外的評語:時不時能見到薩迦法座上有位女性還是挺有趣的。老外二的評語:生物學觀點看來,所有男性都先是女性,因為胚胎首先是女性的……因為這個演化過程,大部份男性大腦功能只有女性的一半。
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More pictures at / 更多相片:
http://www.facebook.com/album.php?aid=34449&id=158696727489150
http://www.facebook.com/album.php?aid=2072013&id=1395102047&ref=mf

薩迦法王長子寶金剛仁波切造訪印度宗薩佛學院 / Ratna Vajra Rinpoche visiting Dzongsar Institute in India

Just posted these for those who cannot access Facebook  (i.e. including myself from now on for a week in the almighty motherland. Hence, sorry for not being able to provide the link to the original source @ FB)
宗薩欽哲仁波切和寶金剛仁波切兩人一路講…一路講…後面還有一位白裙的是達欽法王的孫子阿畢克利塔(Avikrita)仁波切。
100904 1 Ratna Vajra DJKR on DC visit100904 Ratna Vajra Avikrita DJKR on DC visit100904 Ratna Vajra Avikrita DJKR on DC visit 2100904 Ratna Vajra Avikrita DJKR on DC visit 3100904 Ratna Vajra Avikrita DJKR on DC visit 4100904 Ratna Vajra leaving DC