詠給明就仁波切 大寶伏藏口傳圓滿日開示錄 (下)

MINGYUR RINPOCHE’S TEACHING AT THE END OF ORAL TRANSMISSION (2-2)

October 11, 2006
At Palpung Sherab Ling
Edited by Thögapa Song Editing & Translation Team

(Sorry, but some portions of the audio recording were not clear enough for us to transcribe. However, we have tried our best to present the essential points. )

詠給明就仁波切 大寶伏藏口傳圓滿日開示錄 (下)

2006年10月11日
於八蚌印度智慧林法座
喜笑之歌編譯群整理

(由於借得的演講錄音效果不甚理想,編譯群僅能儘量呈顯仁波切當日演說大要,不克逐字記錄、翻譯,敬請海涵。)

(承前)

MingyurRinpocheTeaching02_1

The second is about our root guru, His Eminence Tai Situ Rinpoche. As I mentioned before, he is not an ordinary being. He is a living Buddha in the world. Why? He has a lot of qualities of enlightenment as you know, even when he was very young in Tibet. Around six or seven years old, when the Communist Chinese government invaded Tibet, there was a big decision for the Palpung monastery to make – leave or stay.

接下來要談的是我們的根本上師──無比尊貴的 大司徒仁波切。

如前所說,他不是凡夫而是活在人世間的佛。如你們所知,他具備了無數證悟的功德,即便是年幼在西藏時,就已顯示了如此功德。當中共入侵西藏時,他約莫六、七歲,那時八蚌寺必須做出重大的決定──去或留!

And the young Tai Situ Rinpoche said we had to leave. People were not quite sure because he was so young, so little then, though he was Tai Situpa. It was kind of difficult to make such a decision – leave or stay. According to the tradition, they put paper written with a letter “leave" or “stay" inside a bowl. From outside people couldn’t see the words in the paper. And they prayed. Then he took out the one “leave, leave now!”

Then they decided to leave for Bhutan, then from Bhutan to Sikkim.

這時,年幼的司徒仁波切說:我們必須離開!然而眾等仍然踟躕不決,雖說他是大司徒仁波切,但他的年紀實在是太小了…。於是,他們依照傳統,將寫了「去」、「留」的紙條放到砵中,從外頭看不見裡頭紙條上的字,然後眾等一起祈願。這時,年幼的司徒仁波切一取出字條便說:「走,現在就走!」

於是眾等決定前往不丹,再從不丹轉往錫金。

He had compassion, wisdom and knowledge, even when he was young. He memorized the dictionaries, books, very big ones. He memorized each word, each syllable. He learnt from the 16th Karmapa for many years. He had learnt all the five volumes of texts of Buddhist philosophy, such as Madhyamika, Prajnaparamita, logic, Abhidharma, vinaya, etc.

即便在年幼時,他就已具足了慈悲、智慧與學識。他能默背大部頭的辭典、典籍。他能記得每一個字、每一音節。他跟隨第十六世大寶法王學修了許多年。他完整學習了佛教哲學的五大部典籍如:中觀、般若波羅密多、因明學、阿毗達磨、戒律學…等等。

He received many teachings of Mahamudra, including all the oral pith instructions from the 16th Karmapa. It was passed through direct experience instead of using texts.  The most important is to recognize the nature of mind.

他自第十六世大寶法王處領受了許多大手印法教,包含了所有的口訣心要。那是依於直接經驗所做的傳授,不是經本上的教授。當中最重要的是,要能認知自心本性。

As Tai Situ mentioned, when he was young, he liked to play with kites, made of paper. Then his teacher, Khenpo Khedup Rinpoche didn’t like him to play with kites. He thought Rinpoche should spend time in studying. Once he asked the Rinpoche, “Why all the time you are like that?" Rinpoche said, “When I play the kite, first I see it in the sky. Then through that tiny thread, from the top all the way down to the end which is at the level of my heart, I look at the mind and see the nature of mind."

司徒仁波切曾提到:小時候,他喜歡放紙做的風箏。當時他的老師 堪布堪祝仁波切並不喜歡仁波切放風箏,認為他應該將時間用在學習上。

有一天,他問仁波切:「你為什麼總是要放風箏?」

仁波切答道:「當我放風箏時,我先是看著空中的風箏,之後循著那細細的線繩,從其頂端到底端──正好在我的心間,我返觀自心,便看到了心性。」

Khenpo Khedup Rinpoche was so surprised and happy. He said, “OK OK, you go ahead."

Even when he was very young, he already recognized the nature of mind.

堪布堪祝仁波切聽了十分驚喜,便說:「沒事兒,沒事兒,您儘管放吧!」

For most people, even they are already 30 years old, 40 years old, they still cannot recognize the nature of mind.

對於大多數的人而言,即使到了三十歲、四十歲,仍然未能認知心性。

And also he was teaching a lot. When he was young in Rumtek, at the end of the Yarney (summer retreat), traditionally monks had to teach. At that time people requested Tai Situ Rinpoche to give teaching. And no one expected him to give long teaching. But he continued to give teachings over the whole night. This happened even when he was very young. Everybody was very surprised.

此外,他也從事大量的教學。年少時的他待在隆德寺,當結夏安居圓滿時,依照傳統,僧眾必須講學。眾等請求大司徒仁波切開示,當時沒有人會寄望年少的他給予長開示。但他卻持續地講授,給了一整晚的教學,令眾人驚訝不已。

And now here, during empowerments, Tai Situ gives teachings, very very profound teachings, very great teachings but we can understand very easily. Any one of the sessions actually contains all the essence of teachings of the Hinayana, Mahayana and Vajrayana. But that teaching – it’s not that he used very complicated terminology and cannot explain easily. It’s not like that. He can explain very easily. Everybody can understand. No matter highly-learned Khenpos, or beginners who do not have any background or education of Buddhism can understand his teaching. That’s one of the best signs of inner quality, inner realization.

而今在此,大司徒仁波切開示了極為深奧、殊勝的教法,我們卻能輕易地領會它。要知道當中任何一堂開示都已含攝了小乘、大乘、金剛乘教法所有的精要。但他不 並使用難以詮解的複雜術語,總是輕鬆地開解,令在座的每個人都能領會。不論是學問高深的堪布或毫無佛學根底的初學者都能聽得懂他的開示。

這即是內在功德、內在證悟的最佳徵象。

Sometimes, high Khenpos, Geshes and lamas who have learnt for 15 years, 18 years, many many years, they have learnt very great teachings. However, their teachings are difficult for people to understand. At the beginning, there are many people sitting in the hall, after a while, maybe only ten more people stay there.

有時反倒是那些學習了十五年、十八年、許多許多年的大堪布、格西、喇嘛,他們雖然飽學了甚深教法,所做的開示卻往往教人難以領會。只見一開始還高堂滿坐,不一會兒功夫,就只剩下十來個人了。

That’s why the Buddha said: You can really recognize the teacher is great or not by listening to his teachings – That’s one way to know.

And the second way to recognize the teacher…but how can we know?

A great teacher never says: “I have realization." “I have achieved the first bhumi, you know." They never talk like that.

His Eminence Tai Situ always said: “I don’t have any qualities" “I have no miracles" “I have nothing, just like most of you."

Some people say: “I think he has nothing. He said he has nothing."

這就是為什麼佛陀曾說:從聽聞其教法,我們便能分辨此一法師殊勝與否。這是一種辨識方法。

至於第二種辨識方法──我們如何能知道呢?因為偉大的上師不會說:「我已證悟。」「如以所知,我已登初地菩薩位。」他們從來不會這麼說。

尊貴的大司徒仁波切總是說:「我不具任何的功德。」「我沒有神通。」「就像大多數的你們,我一無所有。」

於是有一些人說:「我認為他沒什麼,他自己不也這麼說嗎?」

Sometimes we can see some teachers who do not have much quality; they pretend to have lots of quality. For those teachers who know anything, then they are not afraid to say “I have nothing." They have no grasping for that; they have no fear about that. That’s one of the best signs of wonderful teachers.

我們有時可以看到一些法師,他們其實並不具備多少功德卻裝成很有功德的樣子。那些真正遍知一切的上師是不會畏懼說自己一無所知的。對此,他們無有執著,也無有恐懼。這是殊勝上師所具備的最佳徵象之一。

I have one story. The Dalai Lama has been to Taiwan. There are many media. They had an interview with him. They asked two questions. You know, (Mingyur Rinpoche scratches his face at this point to imitate the Dalai Lama.)

So they asked: “What does that mean? There must be some great meanings behind that."

我要說個故事:尊者 達賴喇嘛曾經去台灣,那兒有許多的媒體。有次媒體訪問他,問了二個問題。你們知道達賴喇嘛常常(明就仁波切做樣──在臉上這兒抓抓,那兒抓抓…) 他們問他:「那當中有些什麼涵意?當中必然隱藏了某些深奧的道理!」

Another question they asked: “You must have a lot of miraculous powers. Please show us." The Dalai Lama said: “I have nothing, no miracles, no powers, nothing." “Why I am doing that (scratching)? just because I get itchy. If I have powers, if I have miracles, then I will never be like that."

另一個問題是:「您一定具有許多神通變化之能,請您現現神通給我們看。」

尊者答道:「我一無所有,既不能顯神跡,也沒有通力。你剛才不是問我為什麼這邊抓,那邊抓?那是因為我癢啊!我若有神通變化之能,就不可能是這個樣子了。」

OK, even though Rinpoche is so humble, he does have qualities of enlightenment. Let me give you one example. So far he has recognized more than 250 tulkus (reincarnated lamas). That’s the number we have noted, but some more than that have not been noted, so we don’t know exactly how many tulkus have been recognized by him. It should be more than 300.

雖然司徒仁波切是如此的謙虛,但他確實具足了證悟的功德。讓我舉個例子:至今他已認證了二百五十位多位祖古(轉世上師),這是目前有所記錄的數字,還有一些未記錄下來,因此我們無從確知他究竟認證了多少位祖古,三百多位有吧?

When he recognized, he would write down about location; how far from monastery of that tulku, what kind of lifestyle of the parents, what are the names of father and mother, how many children they have, what age that tulku is at? and how does he look like?

當他認證祖古時,他會寫認證函明列:轉世所在地,距離該祖古的本寺有多遠,父母的生活型態、名字,轉世靈童的名字、年齡、長相…。

 MingyurRinpocheTeaching02_2

I tell you one story. Once, Tai Situ Rinpoche gave a recognition letter about the tulku whose monastery was in Tibet, near Kham to the followers. They found the reincarnated tulku and everything exactly matched the recognition letter: House, location, lifestyle, direction, everything. The mother’s name was right, but the father’s name didn’t quite match. In that letter, it wrote the name of the real father of that child. But no one knew that and felt a little confused. And then they asked the mother. The mother had to confess that she had an affair with her husband’s brother at that time…

讓我說個故事給你們聽:

有一回,司徒仁波切寫了一封祖古認證函,該祖古的本寺是在西藏康區附近。尋訪者也的確依函所示找到了那名轉世祖古。不論是房舍、地理位置、生活型態、方位…一切都與函中所述相吻合。母親的名字是對的,但父親的名字就有所出入。其實,認證函上頭所寫的才是這孩子真正生父的名字。但沒有人知道這一回事,大夥兒都覺得有些納悶,就去詢問那位靈童的母親。她也只好承認:當時她是和丈夫的兄弟有了外遇。

There is another story:

Sometimes Tai Situ Rinpoche gave letter about Tulku recognition, but he said: “Don’t open the letter now. You have to open it after four years. You have to do pujas now."  They did pujas. And after four years, when they opened the letter, that little tulku had already reincarnated for one year. At that time when Tai Situ Rinpoche gave that letter, the Tulku hadn’t been born yet.

還有另一則故事:

有時,司徒仁波切在給予祖古認證函的同時會交代說:「現在,暫且不要打開信函。你們必須要等到四年之後,才可以看此信函。現在,你們必須修法(pujas)。」於是他們就開始修法。四年之後他們將信函打開一看,從中得知他們的祖古已轉世了一年。

也就是說,當大司徒仁波切給他們轉世認證函時,那位祖古尚未出世哩!

That’s why we are now very very fortunate because we have such a wonderful teacher. We receive these Rinchen Terzod empowerments from a great teacher, not like a normal teacher. He’s a real living Buddha. And these empowerments we can’t get even once in one lifetime. We have to appreciate that. And you have to keep samaya.

這就是為什麼說我們是非常、非常的幸運,因為我們擁有如此殊勝的上師。我們不是從一般的上師處而是從一位偉大的上師處領受了大寶伏藏灌頂。他是真正活在人世間的佛,而這些灌頂是我們一生也難值一回的啊!我們要能珍惜、感念,也必須好好持守三昧耶。

What is the main samaya? The main samaya comes from devotion. If you have devotion, you can keep samaya, then you will be liberated within 16 lives. If you have not broken samaya, you will become Buddha eventually. But if you practice very hard, you will become Buddha even within one life.

那麼,什麼是主要的三昧耶呢?主要的三昧耶是立基於虔敬。你若具備了虔敬心,便能持守三昧耶,你也就能在十六生世之內獲得解脫。你若未破三昧耶,你終將成佛。若精勤修持,你也可能在當生就證悟佛果。

That’s why samaya is very important. The root of samaya is devotion.

這就是為什麼我們說三昧耶非常重要,而虔敬是三昧耶的根本。

Now we still have around one month of empowerments to go. We have to try and receive empowerments. And be relaxed; don’t worry too much.

Thank you everybody.

我們還會繼續領受一個月左右的灌頂。我們應該儘可能地領受到這些灌頂,但同時要放輕鬆,不必過於擔心才好啊!

感謝各位!

廣告

詠給明就仁波切 大寶伏藏口傳圓滿日開示錄 (上)

MINGYUR RINPOCHE’S TEACHING AT THE END OF ORAL TRANSMISSION (2-1)

October 11, 2006
At Palpung Sherab Ling
Edited by Thögapa Song Editing & Translation Team

(Sorry, but some portions of the audio recording were not clear enough for us to transcribe. However, we have tried our best to present the essential points. )

詠給明就仁波切 大寶伏藏口傳圓滿日開示錄 (上)

2006年10月11日
於八蚌印度智慧林法座
喜笑之歌編譯群整理

(由於借得的演講錄音效果不甚理想,編譯群僅能儘量呈顯仁波切當日演說大要,不克逐字記錄、翻譯,敬請海涵。)

MingyurRinpocheTeaching01_1MingyurRinpocheTeaching01_2 MingyurRinpocheTeaching01_3

The Rinchen Terzod “lung” is completely finished today. I would like to tell you a little bit about the Rinchen Terzod “lung” and also a little bit about samaya.

今天,大寶伏藏口傳已圓滿傳畢。於此,我想和你們談談大寶伏藏口傳和三昧耶。

The root of samaya comes from devotion. That’s why I would like to tell you a little bit about devotion and also a little bit about our guru Tai Situ Rinpoche – kind of like story about Tai Situ Rinpoche, a brief introduction about His Eminence Tai Situ Rinpoche.

虔敬是三昧耶的根本。因此,我想和你們談談虔敬以及我們的上師 無比尊貴的大司徒仁波切──以說故事的方式來做簡介。

But first is about lineage. Because I already gave you the “lung” of Rinchen Terzod: more than two months yeah? Almost two and a half months – every morning balah-balah-balah, work hard to give transmission.

首先要談的是「傳承」。我已經給了你們二個多月的大寶伏藏口傳,是吧?二個半月,有吧!每天上午「魯魯魯…」地辛苦工作,好將口傳授予你們。

But in order to give transmission, first I had to receive transmission. Otherwise no use you know.

要能授予口傳,必須我自己曾經領受過口傳,否則無效。

There is one story – one teacher, kind of fake one gave reading sacred transmission of the Kangyur Chenmo. It took six months, morning and afternoon he read. At the end of the transmission, he gave a little speech, a little talk, that fake teacher. He said: “OK, now I already gave you the sacred transmission of the Kangyur Chenmo. It’s 103 volumes, very big volumes, which takes six months…"

At the end, he said: “Oh, you are so fortunate. You already received this much sacred transmission. Actually you are more fortunate than me because I didn’t receive the transmission. You received transmission and I didn’t receive transmission."

這兒有個故事:

有一位假上師,有一回他傳授甘珠爾(大藏經)口傳,每天上午、下午他都不斷地讀誦著大藏經,整整持續了六個月。在口傳圓滿日,他做了一個簡短的開示。他說:「現在,我已經將甘珠爾殊勝的口傳授予你們了。這大藏經共計一百零三卷,可謂數量龐大啊!我可花了六個月的時間才傳完它…。」

最後,他說:「啊!你們何其有幸,已然得到這殊勝的口傳。你們其實比我還要來得幸運,因為我從未曾領受過這個口傳──你們領受了口傳而我未領受過口傳哩!」

MingyurRinpocheTeaching01_4

That’s why I’d like to mention that I received the Rinchen Terzod Chenmo lung from Sangye Nyenpa Rinpoche. Sangye Nyenpa Rinpoche has two lineages together, one from Dilgo Khyentse Rinpoche and one from Tenga Rinpoche-two lineages together. Now I’m going to read the names of the lineage masters. I think that at the end, you’re going to get the list of lineage master names and also list of empowerments and sacred transmissions. You’re going to get them. Don’t worry now.

這就是為什麼我想在這兒提一提我的大寶伏藏口傳承傳──我是領受自桑傑年巴仁波切。年巴仁波切持有二個傳承,一是領受自頂果欽哲仁波切,另一是領受自天噶仁波切。

接下來我要唸的是傳承上師名號。我想你們在法會圓滿時都會拿到大寶伏藏灌頂、口傳傳承上師表。你們現在不需要擔這個心。

The root of the lineage masters is Buddha Shakyamuni…

These Termas (hidden treasures) mostly came from Padmasambhava (Guru Rinpoche)…

Who compounded these Termas into the Terzod?  It’s compounded by the1st Jamgon Kongtrul Rinpoche…

傳承根本祖師是釋迦牟尼佛…

這些伏藏大多是傳自蓮花生大士…

是誰將這些伏藏彙集成《大寶伏藏》的呢?是第一世蔣貢康楚仁波切…

But don’t worry. You’re going to get the names at the end of the empowerments. OK, that’s about lineage because the lineage is very important.

Without lineage, you cannot get any blessing. You cannot become Buddha. Even you try to get Buddhahood, there’s no result if you break the lineage….

別擔心,你們在灌頂圓滿時都會拿到傳承上師表──有關整個大寶伏藏的傳承。要知道,「傳承」是非常重要的。

沒有傳承,就得不到加持,你也就無法成佛。如果斷了傳承,即使你想成佛,也會徒勞無功的。

Then the second is about how to generate devotion to the teacher because we have such a wonderful, perfect teacher, His Eminence Tai Situ Rinpoche. He’s a real Buddha, a real living Buddha in the world.

談完「傳承」,接下來要談的是「如何對上師生起虔敬心」。

我們有如此完美絕倫的上師──無比尊貴的大司徒仁波切。他是真正的佛、是活在人世間的佛。

Of course there are many fake teachers, but fake teacher is useless. If we receive teaching from fake teacher, then everything becomes upside down.

當然,這世上也有許多假上師。要知道假上師是一無是處的,我們若從假上師那兒領受教法,所有一切都會顛倒過來。

 MingyurRinpocheTeaching01_5

Within authentic teachers, there are also two kinds of authentic teachers. One is like His Eminence Tai Situ, an emanation of the Buddha and Bodhisattva, a real living Buddha.

至於真實的上師,也可分為二類:

一是像大司徒仁波切那樣──他們是佛、菩薩的化現──是活著的佛。

Another case: an ordinary person who practices very well, who meditates very well, then they achieve certain level of enlightenment, maybe first bhumi, second bhumi, or in Mahamudra terms, one-pointedness…

另一類的真實上師是以原本的凡夫身,經由實修,禪修得非常好而入達某種層次的證悟,像是初地菩薩、二地菩薩…等。或是以大手印的名相而言,達到專一瑜伽 …等。

Though they are not real living Buddhas, if we regard them as Buddhas, then we’d receive Buddha’s blessings, even if they are not real living Buddhas. Devotion is very important.

雖然這一類的上師不是真正活著的佛,然而若我們對他們懷有虔敬心,視他們如佛,即使他們不是真正活著的佛,我們也能得到佛的加持。要知道「虔敬心」是非常重要的啊!

Some of the Rinpoches, even if they are not real emanations of Buddha or Bodhisattvas but ordinary persons, they can give people genuine blessings.

How to generate devotion to them? If you understand that those teachers who are genuine and authentic, all the Buddhas’ and Bodhisattvas’ blessings will come through their body, speech and mind. All the Buddhas and Bodhisattvas are within them and bless to you. That’s why the teachers can give blessings as Buddhas do.

有些仁波切雖然是凡夫,並非佛、菩薩的化身,他們依然能賜予真實的加持。

你要如何對他們生起虔敬心呢?

你若明了這個道理,便能如實生起虔敬心──只要是真實的上師,諸佛、菩薩便會經由他們的身、語、意而賜予加持。他們內在所具足的諸佛、菩薩能賜予你加持。

這就是為什麼那些凡夫上師能賜予人們如佛一般的加持。

That’s why we have the story about the dog tooth. Have you heard that?

這也就是為什麼我們會有「狗牙」的典故。你們聽過那則故事嗎?

In Tibet, there was one mother and son and the son is a businessman. He liked to go to India – where he did a lot of business. The mother asked the son: “Please bring me one of Buddha’s relics from India." And the son said: “OK, no problem. I will bring one for you." But when he went to India, and he had much success with his business, he forgot his mother’s request.

話說從前,在西藏有一對母子。那個兒子是名商人,他喜歡到印度去,因為他在那兒可以做到不少生意。

母親要求兒子說:「請你從印度帶個佛舍利回來給我。」

兒子答道:「沒問題,我會帶回來給您的啦!」

當他去了印度,生意做得興旺得不得了,便把母親的請求拋到九霄雲外。

As soon as he arrived home, the mother asked him: “Where is Buddha’s relic?" He said: “Oh, I’m sorry, I forgot.”

當他一回到家,母親便問他:「佛陀的舍利呢?」

他說:「喔!對不起,我給忘了哩!」

The mother cried and said “you have to bring it back next time, please, don’t forget." The son said: “OK, no problem, I will bring it back."

母親哭著說:「下回你一定要將佛舍利帶回來,別忘了喲?」兒子滿口答應道:「沒問題,我一定給您帶回來!」

Then he went to India. He had good business, even better than the first time. He totally forgot his mother’s request. When he came back home, the mother asked him: “Where is the Buddha’s relic?” “Oh, I forgot it again.”

他去到印度,又做了好買賣,甚至比上一回更好,就又忘了母親的託付。

當他一回到家中,母親便問他:「佛陀的舍利呢?」

他說:「喔!我又忘了哩!」

The mother was very, very upset. She told the son: “You have to bring one of Buddha’s relics back to me. Otherwise, when you return to Tibet, I will die in front of you.” She was so upset.

這母親非常、非常地難過,就和兒子說:「下回你若沒將佛舍利帶回西藏來,我就死在你面前!」老母親實在是懊惱到極點了。

Then he went back to India again. That time, his business was very successful; much much better than the first two trips. And he totally forgot mother’s request again. Then he returned to Tibet, a kind of valley, bottom of mountain; surrounded by hills and mountains. In order to reach his home, he had to go over a cliff, when he reached the top of the cliff, he saw his mother’s house, then he remembered, “Oh, my mother asked me to bring Buddha’s relic. What should I do now?"

當他再度回到印度,這一次的買賣遠比前二趟還要來得成功,他又將母親的託付忘得一乾二淨。當他回到西藏,走到了群山環抱的山谷間,在走往老家的路上,他必須先爬過一座峭壁。當他一登上那座峭壁,望見了母親的屋子,才想起母親交代他的事。「這下該怎麼辦呢?」

At this moment, he saw a dog’s tooth – a big tooth. He put it in a nice box and sent one person to tell the mother. “Oh, I bring Buddha’s tooth back and you have to prepare for a reception." The mother thought it was the real tooth of Buddha. She put it on a shrine, everyday she offered and prayed to the dog’s tooth. Actually, it was not Buddha’s relic, but she thought it was Buddha’s relic. In that way, she got supreme blessings.

就在這時,他看到了一顆大狗牙,便將它擺放在精美的盒子裡,並且遣人去告知母親:「啊!我已請回佛舍利了,您老得好好準備迎接它。」

老媽媽真的以為那是佛牙,便將它供奉在佛龕上,每天向那狗牙行供養與祈願。其實,那並是什麼佛牙,但她是這麼認定的,卻也因此得到了殊勝的加持。

Normally, holy relic comes from the bones of high masters. The mother did get blessings. It definitely didn’t mean that the dog tooth was sacred or had power of blessing. It’s because of the devotion of the mother. She had so much devotion that she got blessings.

一般而言,殊勝的舍利是顯自具有相當修證上師們的遺骨。老媽媽之所以得到加持,當然不是因為狗牙是神聖的或具有加持力,而是因為她具備了高度的虔敬心。

There are three kinds of devotion – devotion of desire, devotion of purity and devotion of trust.

虔信有三種:欲信、淨信、勝解信。

For example, if you like to go to Africa- there are a lot of desserts. And in the dessert, there is not much water, and you are walking in the dessert from morning to night without water. Then around 4 or 5 pm, when you are really thirsty, you only think about water. In your mind: “water, water, water… “.

That is like the devotion of desire -the devotion of desire for water.

譬如:你喜歡到有很多沙漠的非洲。你來到沙漠裡,那兒沒什麼水,而你從早到晚就一直在沙漠中走著走著,沒得水喝。到了下午四、五點左右,你實在非常渴,滿腦子想的都是「水、水、水!」

這就像是「欲信」──欲求得到水的虔信。

Then around 7 or 8 o’clock pm, you almost cross the dessert. Then at the end of the dessert, you see a mountain –green color with waterfall, very nice waterfall. At the moment when you see the water, you feel happy, right? “Wah!"

That is an example for the devotion of purity. “Nice, it looks so nice, very cool."

到了七、八點左右,你幾乎越過了沙漠。在這沙漠的盡頭,你望見了一座山──蒼翠的山中有著瀑布,很棒的瀑布!當你一見到水時,心裡樂極了,對吧?「哇哈!」

這便是「淨信」的比喻。「看起來好棒,真清涼!」,

Why do you like to drink the water? Why are you so happy when you see the water? Because you have such a certain understanding- “If I drink the water, it will help me, benefit me.” That is an example for the devotion of trust.

This is about the three devotions.

為什麼你想要喝那水?為什麼當你看到水時會那麼歡喜?

那是因為你確知:「喝那水對我會有助益。」

以上就是所謂的三種虔信。

(續…)

猜‧猜‧猜──明就仁波切真確的生日是哪天?

今年虛數34歲的他說:「這是我有生以來第一次『準日』過生日!」。

提示1:

八蚌智慧林副方丈暨閉關上師 詠給明就仁波切在其上師 大司徒仁波切的印度法座內,於藏文大手印了義海盛會期間,度過了他示現入胎以來的第34個年頭。

提示2:

某年台灣弟子們說:「仁波切,明天是您的生日,我們想為您慶生!」。
總是滿眾生願的仁波切說:「好啊!」。
──「我就這樣在台灣一個月內過了三次生日!」。

提示3:

在2009年11月的生日小宴上,仁波切說:「其實,我們藏人並不講究生日,往往是圓寂之後,後人為了紀念,才會談及生日。也因此,我一直不知道自己真確的生日是哪一天。直到最近,索甲仁波切向我要生日,家人才找專人推算出來。今天,我總算是準『日』過生日了。」。

謎底揭曉:

藏曆九月二十九日
西曆十一月二十日

[34小小慶生宴]

近二個多月以來,明就仁波切在智慧林期間,除了領受 大司徒仁波切親傳的大手印了義海聖教法、投注於閉關實修之外,他還不時抽空到僧、尼閉關中心,教授已進入第三年關期的僧眾們。

因極度虔敬而消息靈通的中、西方弟子們,在仁波切緊湊的時間表中,求得了一個空檔,有幸成為他首度「準日」慶生的法眷!。

(文─虛擬‧圖─實境)

MingyurRinpoche_Bday_01
您說,今天該點幾根蠟燭呢?

MingyurRinpoche_Bday_02
一共有三個蛋糕,從哪一個開始切好呢?

MingyurRinpoche_Bday_03
如果你們好好研讀我的二本巨作Joy of Living(生活的喜悅)和Joy of Wisdom(智慧的喜悅),
保證你們天天Happy Birthday!

MingyurRinpoche_Bday_04
現在,我的英文閱讀功力已大有進展喔!

MingyurRinpoche_Bday_05
待我運功卯足全力,好切開這神秘的雙層大「蛋糕」!

MingyurRinpoche_Bday_06
這麼硬!是恐龍化石蛋做的嗎?!

MingyurRinpoche_Bday_07
還是先挑「軟蛋糕」下手吧!

MingyurRinpoche_Bday_08
再來是德國傳統耶誕蛋糕…

MingyurRinpoche_Bday_09
辛苦二位了。原來這「恐龍蛋糕」竟是五公斤重的義大利手工Cheese!
嘿嘿!今晚我可以下廚做個不丹菜「艾瑪達西」了!

MingyurRinpoche_Bday_10
妳們說上層這一塊是「辣椒Cheese」…。
怎麼聞起來像是臭豆腐或榴槤呢(這句是實況轉播)?!
但「臭」也是好的──一樣可以作為「修止」的助緣!

2009年8月加拿大溫哥華八蚌中心

明就仁波切北美弘法行旅
2009年8月加拿大溫哥華八蚌中心

Vancouver_August_01
二階大手印禪修閉關

Vancouver_August_02
詠給明就仁波切是這姆指嗎?

Vancouver_August_03
…!

Vancouver_August_04
樂智禪修營

Vancouver_August_05
仁波切正在研究溫哥華特產….Bar!

Vancouver_August_06
仁波切說:雖然我在課中多次以溫哥華著名的「鮭魚」為例,
但請千萬別帶鮭魚給我喔──我是素食者。

Vancouver_August_07
極樂淨土願相逢!

2009年05月 美南休士頓掠影

明就仁波切北美弘法行旅──美南休士頓掠影

小引

2009年5月9日至11日,在豔陽高照的美國德州休士頓市,一股旋風夾帶著雙喜的甘霖,帶給了法緣具足的人們「喜悅生活 & 喜悅智慧」的禪喜法樂。

請問那風從哪裡來?那是我們的詠給明就仁波切應噶瑪噶舉八邦智慧林禪修會之邀,帶來了中陰文武百尊、心經、文殊灌頂、佛法問答、新書介紹…等法雨甘霖。

活動側影

會長鄭暉教授率同中心的固有學員,連同年初因八邦確傑喇嘛噶瑪賁措系列教學而結緣的新學員們,齊力鋪就了這美好的法筵。

Houston_090509-11_01
圓滿的一刻

Houston_090509-11_02
仁波切在讀什麼?

Houston_090509-11_03
…!!