八蚌加拿大東部弘法基地營初建小記

台灣八蚌喜笑之歌學修群 恭賀我們的親教師 確傑喇嘛 噶瑪賁措一圓十年心願

─­─為慈怙 廣定大司徒仁波切在加拿大多倫多區創建一座森林中的學修中心,奠定噶舉八蚌傳承在加拿大東部弘法利生的基地營。

隨喜之餘,也讓我們一同祈願:

在這佔地十公頃的森林中,目前僅有一間小木屋的基地營,能早日完成禪堂、閉關中心等學修設施。

也祈願:

確傑喇嘛在多倫多各城市的巡迴教學及北美弘法行,得以廣利有情。並及早回到台灣,再續喜笑法緣。

喜笑之歌 2010年八月1日

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森林中的小木屋–八蚌在加拿大東部的弘法基地營

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來自多倫多區各城鎮的學員與法友齊集布置八蚌學修中心

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功德大家做

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來者各懷身手喔

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小小藏書室現形

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暫置的會客廳–彷彿回到印度智慧林

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芊芊幽徑行禪去

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來日頹屋成佛堂

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盛暑夾道松林相迎送

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昔日秋景襯木屋

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可望於寒冬爐火光中–遙思康區古八蚌

休士頓 韻揚 & 迴向《日月同輝映》

小引

去年底、今年初,時值美國休士頓八邦中心主辦確傑喇嘛 噶瑪賁措教學系列活動之際,編者因輔助教學而與當時正調職海外未久的劉居士結上法緣。

現任聯合報系美國休士頓世界日報主任的她是報界的資深工作者,從事人力資源、資訊策略、教育訓練…,同時也是自由作家。一向熱心襄贊法務的她,在百忙中,仍能清靈行文,一抒異域沐法的心境。編者在徵得許可後,轉載於小看板,以饗讀者諸君。

《日月同輝映》

【聯合報╱劉芳枝】2009.05.06

「太陽和月亮哪個重要?」這則猶太故事是這樣寫的:

有人問一位老先生,太陽和月亮哪個比較重要?老先生想了半天,回答說:「是月亮,月亮比較重要。」

為什麼?

「月亮在夜晚發光,那是我們最需要光的時候,而白天已經夠亮了,太陽卻在那時候照耀。」

老先生糊塗嗎?其實很多人正是這樣。每天照顧你的人,你從不覺得有什麼;換個陌生人這樣對你,就認為他人真好;父母、妻子或先生不求回報地付出,覺得理所當然,有時還會嫌;外人的類似行為,就受寵若驚,很感激。這不是跟「感激月亮,否定太陽」一樣嗎?

這是篇很有啟發性的文章,我的感受尤其強烈。

這兩天月圓,伴著月光入夢,清晨醒來仍是異常明亮,原來高緯度地區冬天晝短夜長,月亮還懸在那兒。月光穿過百葉窗灑進來,當下浮上腦際的是詩仙李白傳唱千古的句子:「床前明月光,疑是地上霜;舉頭望明月,低頭思故鄉。」

就著皎潔的月光打坐,一個時辰過去,窗前的月光仍然明亮,當下萌生「兩個太陽」的意念,讓我心生歡喜。

接著是帶狗散步的例行早課,草地上鋪著一層白霜,陽光照射下晶瑩剔透,像是黃綠相間的地毯上綴滿鑽石;小花、葉緣也鑲了圈白鑽,煞是美麗。

這一年客居休士頓,大自然的季節、天空、雲彩,花草、樹木、飛鳥……過去是咫尺天涯,如今變得具象,感受、徜徉之餘,對世事無常和活在當下有較深刻的體 驗。尤其感恩的,是近日有機緣接受藏傳佛教噶瑪賁措喇嘛的殊勝傳法,或許揉入對大自然的體悟後發生奇妙的酵化作用,對於心性的覺照,似乎變得較敏銳。

每天早上迎著陽光開車上班,很自然的會把路樹都看成、想成如意樹,樹上坐著上師、菩薩、護法,結滿吉祥珍寶。近日也聽到一些前輩們談起上師們的故事,包括大寶法王出生時出現兩個太陽、下花雨等異相,我這陣子的感受好像能略窺一二。

過去的我習於用腦、二元思考,師父指正這是知識障,無法見心性。年來的轉變,漸次會用心去感受,因而浮上腦海的詩詞、情境顯現時,竟跨越時空與古人的心境連結,這真讓我欣喜,拍案叫絕!是有些神裡神經,就像英文的「有情眾生」Sentient beings發音聽來不就是「神經病」嘛。別人怎麼看我,不再重要;發自內心的喜悅和會心一笑,才是當下的真實。

舉頭望明月,低頭思故鄉;每逢佳節倍思親……以前只是一些文字 ,難能悟出心神意境,離家千里後,這些文字的情境就很具象、揪心了。

編註:本文轉載,已徵得聯合報同意。

八蚌確傑喇嘛 噶瑪賁措《廣浩教藏》概介 (中英文)

Gyachen Kadzö (the Treasure of Vast Teachings)

《廣浩教藏》

The Treasure of  vast Teachings were complied by the great Jamgon Kongtrul Rinpoche

The Great Jamyang Kyentse Wangpo stated that this collection holds the correct inclusive meaning of sutra and tantra; new and old translations of Buddhist Teachings. There are ten volumes and an additional three, described as a collection of scattered teachings placed into the correct order. This is like opening the door to the king’s treasure.

Composed by Jamgon Kongtrul Rinpoche, 1830 -1899

《廣浩教藏》係由第一世蔣貢康楚仁波切所編纂。

偉大的上師蔣揚欽哲旺波對於《廣浩教藏》做了如下的說明:

「此一巨藏含藏了經、續如實、遍攝的義諦,以及佛陀教法的舊譯與新譯。共計十卷另加三卷──將匯集的零散法教依適切的順序編纂成冊。這就好比啟開了帝王寶藏之門。」

He puts these Vast Teachings into fifteen summaries:  

蔣揚欽哲旺波為此一巨藏提綱契領,共計十五要項。

1. Ocean of Quality:  Collection of all the praises to the unequalled beings

This includes, for example, Praises to Buddha Sakayamuni, Praises to the Eight Bodhisattvas, Praises to Arya Tara, Praises to the Karmapa and the 8th Tai Situ Dharmakara and so forth.

1. 無邊功德海藏:對無比士夫禮讚之總匯

當中包含了:釋迦牟尼佛禮讚文、八大菩薩禮讚文、聖度母禮讚文、噶瑪巴禮讚文、第八世大司徒仁波切確吉炯內禮讚文

2. Ocean of Blessing:  Collection of the Guru Yogas, the Profound Path

This includes Guru Yogas of the fourteen Karmapas, Guru Yogas of Marpa and Milarepa,

Guru Yogas of Nyingthig, Guru Yogas of Embodiment of all the Lineage Masters, etc.

2. 無邊加持海藏:甚深道──上師相應法之總匯

當中包含了:第十四世噶瑪巴之上師相應法、瑪爾巴尊者上師相應法、密勒日巴尊者上師相應法、寧體(心髓)之上師相應法、一切傳承上師具體化現之上師相應法

3. Ocean of Merit:  Collection of Supplications to the superior beings

Supplication to Situ Pema Nyinje, Supplication to Guru Padma Sambava, Supplication to Shakya Shri, Supplication to Three Roots….

3. 無邊福德海藏:對無上士夫祈請之總匯

當中包含了:司徒貝瑪寧傑祈請文、蓮華生大士祈請文、薩迦師利祈請文、三根本祈請文

4. Ocean of Accomplishment:  Collection of sadhanas of supreme deities from the new and old translations

This contains the Sadhana of White and Red Manjurshri,  Arya Tara,  Eight Bodhisattvas, Sixteen Arhats,  Long Life Deities, and Vajra Kilaya, Kalachakra and so forth.

4. 無邊成就海藏:舊譯、新譯本尊儀軌之總匯

當中包含了:白文殊、紅文殊、聖度母、八大菩薩、十六阿羅漢、長壽本尊、普巴金剛、時輪等儀軌。

5. Ocean of Profound Meaning:  Collection of all the instructions from the sutra and tantra teachings

The instruction on Seven Points of Mind Training, instruction for Chöd and Chenrezig Practice, One Hundred Peaceful and Wrathful Deities, Four Deities of Shangpa tradition, Nyingthig Mother and Son (Dzogchen), Torch of Certainty (Mahamudra)….

5. 無邊奧義海藏:經、續教授之總匯

當中包含了:修心七要、施身法、觀音修法、靜忿百尊、香巴傳承四本尊、(大圓滿)寧體(心髓)母子、(大手印)了義炬等教授。

6. Ocean of Reason and Scriptures:  Collected teachings of Explanations, Holy Discourse and Questions and Answers

Questions by fifteen Karparpa, Khachab Dorje and Answers by Jamgon Kontrul, called “Nectar for Your Ear".

6. 無邊教理海藏:釋義、講述、問答之總匯

當中包含了:第十五世噶瑪巴卡恰多傑提問、第一世蔣貢康楚仁波切答問之「尊耳甘露」。

7. Ocean of Genuine Meaning:  Collection of Vajra songs

Collected Songs of Realization in one text of 125 pages and in another text of six pages…

7. 無邊了義海藏:金剛證道歌之總匯

當中包含了一百二十五頁的證道歌集與六頁的證道歌集

8. Ocean of Teachings:  Collection of advice or oral instruction for the main disciples

Advice to Lhawang Tashi, Lama Karma Rinchen ,Terton and others.

8. 無邊教誡海藏:上師給予主要弟子忠告、口訣之總匯

當中包含了:給予哈汪扎西、喇嘛噶瑪仁千、伏藏師及其餘人之忠告。

9. Ocean of Sanskrit:  How to design and name the collection of grammars, shastras and Palpung texts…

9. 無邊梵文海藏:指示如何編纂、命名文法書籍、論典和八邦經籍之總匯

10. Ocean of Excellent Words: Collection of Official Letters and Letters for Offerings.

There are 39 pages related to Letters for Offerings and 42 pages in the guide containing different addresses and customary phrases used in writing official letters ….  

10. 無邊雅言海藏:官方書信與供養書信之總匯

當中包含了:三十九頁的供養書信撰寫指南與四十二頁的官方書信撰寫指南。後者包含了用於官方書信的各類致詞與習慣用語

11. Ocean of Wonders:  Collection of History, Contents and Titles

Contents of Jowo Monastery, 71pages; Contents of Shangpa Teachings; Contents of Tsada Monastery.  Brief history of all the lineages.  Biography of Jamyong Khentse Wangpo, 118 pages, and Jamgon Kontrul,himself, 210 pages and so forth.

11. 無邊稀有海藏:史傳、內容物、書名之總匯

當中包含了:主尊寺(久渦寺)之內容物七十一頁、香巴法教之目錄、察達寺之內容物、各傳承之簡史、蔣揚欽哲旺波傳一百一十八頁、蔣貢康楚自傳二百一十頁

12. Ocean of Temporal and Spiritual Well-Being:  Collection of necessities

The benefits of Medicine Buddha.  Rituals related to marriage and longevity.  Astrological forecast and labels of sun and moon eclipse; geomantic signs….

12. 無邊利樂海藏:各種必要知識之總集

當中包含了:藥師佛的利益、婚禮與長壽等相關儀式、星相占卜、標記日月蝕、風水  

13. Ocean of Activities:  Collection of offerings to the Dharma Protectors and Local Spirits

Offerings to the embodiment of all the samaya bonds and to the Ekajati; smoke offerings to the Protectors of the Jatson traditions; clouds of auspicious offering to Mountain Spirit and purification to Mountain Spirit and so forth.

13. 無邊事業海藏:向護法、地祇所行供養之總匯

當中包含了:對一切具三昧耶連結與杜梭瑪(馬爾巴尊者之護法神)等之供養、對賈村(屬寧瑪巴)傳承護法所修之煙供、對山中神靈所作之吉祥供雲、對山中神靈所施之灑淨  

14. Ocean of Elegant Description:  Collection of shastras which describe general knowledge

The root text of astrology, 175 pages; Synonymies (one of the grammar books from India), 12 pages; Sanskrit and Tibetan dictionary, 130 pages; Zintig, (one of the most important medical texts); 79pages. Resolution of the view.

14. 無邊善說海藏:通識論典總匯

當中包含了:命理根本籍一百七十五頁、同義詞庫(來自印度的文法書)十二頁、梵藏辭典一百三十頁、醫方精要(極重要的藥典之一)七十九頁、見地決義

15. Ocean of Wish Fulfilling Jewell:  Collection of Dedications, Merits and Auspiciousness

15. 無邊如意滿願吉祥海藏:迴向文、福德文、吉祥文之總匯

Postscript

Thank you so much for your interest in this teaching.  I am happy and very pleased to be invited to describe these very important works of the Great Jamgon Kontrul Rinpoche.  It is important that Tai Situ Rinpoche, who is the embodiment of Pema Sambava and Metriya Buddha, is willing to give this teaching to us. The main recipient is Jamgon Kontrol Rinpoche, the owner of the teachings, and also high teachers such as Sange Nyenpa Rinpoche, Mingyur Rinpoche and other important teachers who hold intellect and practice lineages who have come together for this assembly which happens once in a life time.  We are very fortunate.  If it is possible for you, I encourage you to come to receive these teachings, even for a few days, to have a connection with the supreme Dharma as well as the great masters for this final cycle of Five Treasures.

Thank you again.

附語:

首先,感謝各位讀者對此一法教的關注。能受邀簡介偉大上師 蔣貢康楚仁波切的重要鉅著 (知識寶藏與廣浩教藏),我個人亦深感榮幸。

尊貴的大司徒仁波切──蓮華生大士與彌勒尊佛的化身──意欲傳授我們此等法教,其意義是重大的。此次法筵,主受法者是尊貴的蔣貢康楚仁波切──此二巨藏原編、撰者的第四世化身。此外,桑傑年巴仁波切、詠給明就仁波切等持有理、行傳承的重要上師們也都會前來共襄此「一生難值一回」的盛會。因此,能領受到此等法教的我們可說是非常幸運。

今年,「五巨藏」傳法已進入到最後階段。在此,我要鼓勵各位盡可能前往智慧林受法。即使只能與會數日,也能因而與殊勝的法教和偉大的上師們結緣。

再次感謝您!


八蚌全球網路中心:http://www.palpung.org.tw/

Interview Karma Phuntsok的中英採訪文

Palpung Sherab Ling Event 2006-2008:

Previous Spiritual Feasts-the Five Great Treasures Empowerments (I)

Interviewee: Chöje Lama Karma Phuntsok of Palpung Sherab Ling
Interviewer: Thöpaga Song Editing & Translating Team
On June 20, 2007
In Waterloo, Ontario, Canada 

八蚌智慧林2006-2008大事誌:

稀珍法筵──《五巨藏》傳法 (I)

受訪:確傑喇嘛 噶瑪賁措 (八蚌智慧林座下)
採訪:喜笑之歌編譯群
時間:2007年6月20日
地點:加拿大安大略省瓦特魯城

Receiving the empowerments and teachings of the Five Great Treasures from H.E. Tai Situ Rinpoche is a precious event that may happen to us only once in a life time.  

The first treasure which has been given last year (2006) was Rinchen Terdzö Chenmo (the Great Hidden Treasure) The next two treasures which will be given this year (2007), in late August, are Kagyu Ngadzö (the Treasure: Mantra teachings of Kagyu tradition) and Damngadzö (the Treasure of Spiritual Instructions).  

自無比尊貴的大司徒仁波切處領受《五巨藏》灌頂與教授,是我們一生難值一回的盛事。

五巨藏之首的《大寶伏藏》已於去年(2006)傳授圓滿。接下來的二巨藏──《噶舉密咒藏》與《口訣藏》──將於今年(2007)八月底開始傳授。 

Interview_Karma_Phuntsok01

Q: Chöje Lama-la, would you please give us a general idea about the Five Great Treasures?

Q:確傑喇嘛,可否請您為我們做一概介──什麼是《五巨藏》?

A: The so called Dzöchen Namnga (the Five Great Treasures) are:

Rinchen Terdzö Chenmo (the Great Hidden Treasure),

Kagyu Ngadzö (the Treasure: Mantra teachings of Kagyu Tradition),

Damngadzö (the Treasure of Spiritual Instructions),

Gyachen Kadzö (the Treasure of Vast Teachings),

Shejadzö (the Treasure of Knowledge).

A:所謂的《五巨藏》是:

《大寶伏藏》

《噶舉密咒藏》

《口訣藏》

《教誡廣藏》

《所知藏》

These Treasures were compiled by the 1st Jamgon Kongtrul Rinpoche at the end of the 19th century in Dzong Shö Düpa, near Palpung Monastery.

這些法藏係由第一世蔣貢康楚仁波切所編纂,時值十九世紀末葉,地處八蚌寺附近的總雪堆巴。

Jamgon Rinpoche was one of the greatest scholars in Tibetan history. His teacher was the 9th Tai Situ, Pema Nyinje Wangpo of Palpung tradition.

第一世蔣貢仁波切是藏史上最偉大的學者之一,他的上師是八蚌傳承之主──第九世大司徒仁波切 貝瑪寧傑汪波尊者。

First of all, the Rinchen Terdzö Chenmo is the collection of all the teachings of Terma (hidden treasures) which were revealed by hundreds of great Tertons (treasure revealers). This Treasure contains 60 volumes of texts.

五巨藏當中的《大寶伏藏》是一切伏藏法的總集──由數百位伏藏師所掘發──共計六十冊。

Here, let me explain a bit about the reason why the Five Great Treasures are so precious in our Tibetan tradition.

在此,容我稍加解說──《五巨藏》何以在我們的西藏傳統中顯得如是珍貴?

The 1st Jamgon Kongtrul Rinpoche saw how the Tibetan Buddhist teachings were dying out at the time of degeneration. Out of his wisdom and compassion, he exerted all his strength to save them. For this, he had traveled all over Tibet to collect all the precious teachings and carry on the living lineage of each teaching.

當第一世蔣貢康楚仁波切目睹藏傳佛法於末法之世是如何迅速凋零,發於智、悲,他竭盡所能地為存續法藏而奉獻己力。為此,他走遍西藏各地蒐集一切珍貴法教、延續每一法教傳承。

Generally speaking, a higher teaching which we receive in our tradition consists of three parts. They are:

一般而言,在我們的傳承中,上乘法教的傳授,必然包含了以下三個部份:

Minje Kyi Wang: the empowerments which ripen our minds

成熟灌頂:能使弟子心成熟之灌頂;

Dölje Kyi Trid: the instructions which lead us to liberation

解脫教授:能使弟子入達解脫之教授;

Gyabten Gi Lung: the oral transmissions which give us the base to receive such empowerments and teachings.

憑依口傳:能使弟子具備領受如是灌頂、教授基礎之口傳。

You can imagine that what Jamgon Rinpoche chose to undertake was indeed a super task.

由此,我們可以想見蔣貢仁波切所抉擇承擔的,確實是個無比艱鉅的超級任務!

As far as Rinchen Terdzö is concerned, Jamgon Rinpoche was well-known for undertaking this task at that time. This drew the attention of tertons from all the corners of Tibet. They tried to send him their terma texts so that their texts could be included in the Rinchen Terdzö Chenmo.

It is one of the reasons why the content of this very Treasure was so complete and vast.

就《大寶伏藏》而言,當時眾人皆知他承擔起如是艱鉅任務,這也引起西藏各地伏藏師關注,他們希望自己的伏藏法能被納入《大寶伏藏》之中而紛紛獻出所持法典。

這或可說明何以《大寶伏藏》的內容能如此完整而浩瀚。

Q: Chöje Lama-la, can you tell us what is Kagyu Ngadzö (the Treasure: Mantra teachings of Kagyu tradition) all about?

Q:確傑喇嘛,接下來請您為我們解說──什麼是《噶舉密咒藏》?

A: Kagyu Ngadzö contains all the Tantric teachings of the Kagyu tradition. They are the teachings of the so-called “New Translation".

A:《噶舉密咒藏》含攝了噶舉傳承的所有密乘法教,它屬於所謂的「新譯派教法」。

These teachings consist of two parts.

這些教法包含了二個部份:

The first part was passed down by Ngog Chöku Dorje, one of the four leading disciples of Marpa. These teachings were called “Seven Mandalas of Ngog". The second part was the collection of scattered Tantric teachings.

第一個部份是由馬爾巴尊者四大弟子當中的俄巴尊者(俄‧確固多傑)所傳延下來的,世稱「俄巴七壇城」。

第二個部份則是零散密法的總匯。

Interview_Karma_Phuntsok02

According to Jamgon Kongtrul Rinpoche’s collection, they were put in three categories:

蔣貢康楚仁波切在其編著中,是以如下的方式歸類:

I. The Virtue in the Beginning

It includes: White Tara, Amitayus Long Life empowerment, Vajrasattva, Namgyalma, Green Tara, Vajrapani, etc.

I.  初善

當中包含:白度母、長壽佛、金剛薩埵、尊勝佛母、綠度母、金剛手…等法。

II. The Virtue in the Middle

It includes 13 higher Tantras of Marpa’s tradition. Each of them goes with Creation Stage and Completion Stage.

II. 中善

當中包含了馬爾巴傳承的十三上乘密法,每一法皆含攝了生起次第和圓滿次第。

1. The Mandala of Hevajra Tantra, which consists of nine deities

1. 喜金剛壇城,包含了九位本尊

2. The Mandala of Dagmema with 15 goddesses

2. 佛母達媚瑪與十五天女壇城

3. The Mandala of Vajra Tent

3. 金剛帳壇城

4. The Condensed Family of Vajrasattva from Sambuti (Tantra)

4. 桑布提(密續梵文名)之金剛薩埵集部(各部金剛薩埵總集於此密續中)

5. The Mandala of Vajra Yogini with five deities

5. 金剛瑜伽女與五本尊壇城

6. The Mandala of Chakra Samvara with five deities

6. 勝樂金剛與五本尊壇城

7. Khorlö Gyurdruk of Chakra Samvara

7. 勝樂金剛六轉輪壇城

8. The Mandala of Sanje Thöpa (Buddhakapala)

8. 佛頂顱壇城

9. The Mandala of Mahamaya

9. 瑪哈瑪雅壇城

10. The Male Mandala of Four Vajra Seats Tantra (Catuhpitha)

10.四金剛座父壇城

11. The Female Mandala of Four Vajra Seats Tantra (Catuhpitha)

11.四金剛座母壇城

12. The Mandala of Guhyasamaja  

12.密集金剛壇城

13 The Mandala of Jampal Sangden

13.文殊密具壇城 (文殊所有秘密聖號總集於此密續中)

Along with these 13 Mandalas, there are also other Mandalas such as: 

Red Bhairava of Virupa (one of the 84 Indian Mahasiddhas) which consists five deities

Yamantaka with nine deities

Rechungpa’s Tumo of Five Deities, etc.

於此十三壇城法之外,另有:

毗盧巴(印度八十四大成就者之一)紅大威德,當中包含了五位本尊

大威德與九本尊壇城

惹瓊巴之五本尊拙火

…等等壇城法。

III. The Virtue at the End  

It includes Single Mahakala, 4-armed Mahakala, Vetali (Marpa’s main Dharma protector), Tashi Tseringma, etc.

III. 結善  

當中包含:單尊瑪哈嘎拉、四臂瑪哈嘎拉、維達莉(馬爾巴之主要護法)、吉祥長壽天母…等。

Interview_Karma_Phuntsok03

Q: Now comes the Damngadzö (the Treasure of Spiritual Instruction). Can you give us some idea about it?

Q:那麼《口訣藏》,又關係到怎樣的教法呢?

A: Damngadzö is a collection of all the essential teachings of the eight practice-lineages in Tibetan Buddhism.

It contains all the essential teachings of Sutras and Tantras.

A:《口訣藏》總攝了藏傳佛教八大修行宗派的所有精要口訣;含攝了經典和密續的精要法教。

It was said if we didn’t have enough time to practice all the teachings which we had received from our masters, merely hearing these teachings would be definitely conducive to purify our negative karmas so that we might have a higher rebirth and eventually reach our ultimate goal, enlightenment.

有此一說:設若我們沒有足夠的時間來修持我們領受自上師處的所有教法,僅憑聽聞這些教法,就一定能幫助我們淨化惡業,來生投生善處,臻至終極目標──證悟成佛。

Now let’s go over the eight practice-lineages related to Damngadzö briefly.

現在,就讓我扼要地介紹《口訣藏》相關的八大修行宗派:

First of all, the lineage of Nyingmapa, the so-called “the Old Tradition" started around the 8th century, introduced by Guru Padmasambhava.

The essential teachings contain Mahayoga, Anuyoga and Atiyoga. Among these yogas there are specific practices called “Warm Breath of Dakini’s Teachings"  

一為寧瑪傳承,意為「舊派」。約莫始於西元八世紀,初祖為蓮花生大士。

此派精要教法包含:摩訶瑜伽、阿努瑜伽、阿底瑜伽。當中有一特殊修持法要,名為「空行教授暖息法」。

The 2nd lineage is Kadhampa which was introduced by Atisha Shri Jana, a great India Pandita of Nalanda University.  

The essential teachings contain the Great Path of Lamp to Enlightenment, the Seven Points of Mind-Training, etc.

二為噶當傳承。由聖智阿底峽尊者 (古印度那爛陀大學的大班智達) 所啟始。

此派精要教法包含:菩提燈道、修心七要…等

The 3rd lineage is Lamdre (Sakyapa) which was introduced by Dokmi Lotsawa and established by Khön Konchok Gyalpo.

The essential teachings are Lamdre which has Distant Lineage and Near Lineage, Cutting Through the Four Grasping, Lamdre Guru Yoga, Instructions in Samsara and Nirvana Inseparable, etc. 

三為道果傳承 (薩迦派)。由卓米譯師引介教法,款·袞卻傑波為立派初祖。

此派精要教法包含:道果──含遠傳承與近傳承、離四耽著、道果傳承上師瑜伽、輪涅不二教法…等。

The 4th lineage is Marpa Kagyu which was introduced by Marpa, the great Tibetan translator.

The essential teachings contain the Six Yogas of Naropa, Chakrasamvara of Whisper Lineage, Formless Dakini’s Teachings of Rechungpa, Instructions in Mahamudra, etc.

四為馬爾巴噶舉傳承,由西藏大譯師 馬爾巴尊者所啟始。

此派精要教法包含:那諾六法、口傳派勝樂金剛、惹瓊巴無相空行教法、大手印口訣…等。

The 5th lineage is Shangpa Kagyu which was introduced by Khyungpo Naljor, a great Tibetan master. The essential teachings contain:

Root-the Six Dharmas

Trunk-Mahamudra

Branch- the Three Practices

Fruit-Deathlessness

Along with the above teachings are Guru Yoga of Shangpa Kagyu tradition, the Five Dakinis, the 6-armed Mahakala, etc.

五為香巴噶舉傳承,初祖為藏傳大師 克珠瓊波南交。

此派精要教法包含:

根─六法

幹─大手印

枝─三修法

果─無死

以及香巴傳承上師瑜伽、五空行法、六臂瑪哈嘎拉…等。

The 6th lineage is Shije which was introduced by Phadampa Sanje, a great Indian yogi.

The essential teachings contain Practices and Instructions of Chö along with Feast Offerings (Tsok Le), Guru Yoga of Shije, etc.

六為希解傳承,初祖為印度大瑜伽士 帕當巴桑傑。

此派精要教法包含:施身法及薈供法、希解傳承上師瑜伽…等。

The 7th lineage is Jordruk which was introduced by Jo Dawe özer, a great Tibetan translator. 

Their essential teachings contain Kalachakra Tantra and its instructions, Teachings from Shawaripa (one of the 84 Indian Mahasiddhas), Guru Yoga of Jordruk, etc.

七為久竹傳承,初祖為月光譯師。

此派精要教法包含:時輪密續及教授、薩瓦里巴(印度八十四大成就者之一)教法、久竹傳承上師瑜伽…等。

The 8th lineage is Dorje Nyendup which was introduced by Dupthob Ü-gyenpa, a great Tibetan yogi. 

The core practices are the Ultimate Teachings of Chakrasamvara which Ü-gyenpa received from Vajra Yogini and Dakinis of four families. These teachings include empowerments, oral transmission, instructions and commentaries.

八為金剛念修傳承,初祖為西藏大成就者 烏金巴。

此派精要教法包含:勝樂金剛無上教法(烏金巴尊者領受自金剛瑜伽女和四部空行母),當中包含了灌頂、口傳、教授、註釋。

Interview_Karma_Phuntsok04

Q: Chöje Lama-la, thank you very much for giving us such a clear outline related to the empowerments and teachings which had been and will be given by Tai Situ Rinpoche in Sherab Ling. It sounds like a super spiritual feast which may fulfill our ultimate wish of life, doesn’t it?      

Q:確傑喇嘛,感謝您提供如是清晰的綱目,讓我們得以一窺大司徒仁波切於智慧林法座已然傳受、即將傳授的灌頂、教授內容。聽來彷彿是一席頂級法筵──足以讓我們圓成生命終極的願望,是嗎?

A: Indeed, it is a supreme spiritual feast.

A:是的,這確實是一席殊勝無比的法筵。

In 2006, during the Rinchen Terdzö Chenmo, more than 800 empowerments of Terma tradition were given by His Eminence the 12th Tai Situpa, a great Vajra master who is well-known as an emanation of Padmasambhava. The oral transmission was given by the 7th Yongey Mingyur Rinpoche, a reincarnation of a great Terton.

In addition, the main recipient was the reincarnation of the compiler of Dzöchen Namnga, the 4th Jamgon Kongtrul Rinpoche. 

在去年(2006)大寶伏藏法會期間,尊貴的第十二世大司徒仁波切傳授了八百多個伏藏灌頂。眾所皆知這位偉大的金剛上師是蓮花生大士的化身。

擔任大寶伏藏口傳的上師是第七世詠給明就仁波切──大伏藏師的轉世。

主要受法者是尊貴的 第四世蔣貢康楚仁波切──他正是五巨藏主編的轉世。

This year 2007, from 22nd of August to the beginning of November, the empowerments and teachings of Kagyu Ngadzö and Damngadzö will be again given by Tai Situpa and the oral transmission will be given by the 10th Sanje Nyennpa Rinpoche, a very great master of Kagyu tradition.

今年(2007)西曆8月22日至11月初(預計),《噶舉密咒藏》與《口訣藏》的灌頂與教授將再度由大司徒仁波切賜予。

二巨藏的口傳將由噶舉派至為殊勝的上師 第十世桑傑年巴仁波切傳授。

In the duration while the highest teachings are given by the highest master, many of the great masters of Kagyupa such as H.E. Jamgon Rinpoche, Yongey Mingyur Rinpoche…along with thousands of Vajra brothers and sisters will gather together again in Sherab Ling like a spiritual reunion. In the pure vision of Vajra masters, all the Dakas and Dakinis will also gather around and the entire area which the Dharma event is going on will turn into Mandalas of deities. It is such an auspicious Dharma activity that it will definitely bring peace and bliss all over the world. 

值此──由最上乘上師傳授最上乘教法──的期間,蔣貢仁波切、明就仁波切…等多位噶舉尊貴上師,連同數千位金剛兄弟姐妹,都將同赴此一盛會,因此等勝法而重逢。

依於金剛上師淨觀所見,所有的勇父、空行將聚會於此,法會所及的區域也將轉化為本尊的壇城。

如此祥瑞的法行事業,必定能帶給全世界和平與喜樂。

Here, I sincerely invite you, all the readers to join this precious Dharma gathering. Even if you can only participate in it for a couple of days, the connection will certainly contribute to your welfare in this life and future lives.

謹此,我至誠地邀請各位讀者,請您共參此一殊勝法會。即便您只能與會數日,結此勝緣,必能為您帶來今生、來世的福祉。

八蚌確傑喇嘛 噶瑪賁措《知識寶藏》概介 (中英文)

《知識寶藏》概介

引言

在印度八邦智慧林法座盛大舉行的「五巨藏」傳法,今年將邁入第三個年度。「五巨藏」中的最後二個巨藏──「知識寶藏」與「廣浩教藏」已訂於西曆九月初傳授。由至為尊貴的大司徒仁波切主持。

「知識寶藏」的傳法包含了口傳與教授;「廣浩教藏」的傳法除了口傳、教授之外,還會有部份的灌頂。其中最引人注目的當屬「時輪金剛」灌頂。據聞不少歐洲法友為此,將專程前來參與此一盛會。

當「廣浩教藏」傳法圓滿之時,也正是「五巨藏」圓滿之日。走筆至此,第一年「大寶伏藏」傳法圓滿日的盛況憬然赴目──在那滿盈著感恩、喜樂的氛圍中,只見 如湧人潮魚貫入殿,向無比尊貴的大司徒仁波切行身、語、意供養。供養行列中的僧俗弟子達五百餘位。今年「五巨藏」圓滿日的盛況,將是令人期待的。

繼「大寶伏藏」之後,第二年也就是去年,大司徒仁波切所傳授的是「噶舉密咒藏」與「口訣藏」。法會期間,來自世界各地的法友齊聚一堂。當中幾位談到他們先 前因拜讀了確傑喇嘛噶瑪賁措在「小看板」上的「二巨藏」專訪文,得以瞭解傳法上師與傳法內容的特勝性,於是決定整裝前來受法。有鑑於此,「喜笑之歌」今年 便再度延請刻在加拿大東岸弘法的確傑喇嘛,分別就「知識寶藏」與「廣浩教藏」做一概介。

在他的慨然允諾下,今年的「二巨藏」專文得以出籠。這回是由他口述,西方弟子整理,「喜笑之歌」中譯;分成上、下二集,於「小看板」刊出,以饗法友。

The_Treasure_of_Knowledge_01_01
確傑喇嘛 噶瑪賁措於加拿大東岸

Shejadzö (the Treasure of Knowledge)

Composed by Jamgon Kongtrul Rinpoche, 1830 -1899

《知識寶藏》

由第一世蔣貢康楚仁波切(1830 -1899)所編撰。

譯註:《所知藏》、《知識總匯》、《遍及所知》,全名《乘門普攝經教寶藏三學善說論》──藏漢大辭典

I am going to give you a simple definition from the contents of this text:

關於「知識寶藏」,我將依據藏典,說明其大要。

The text has three volumes labeled Om, Ah, Hum, representing the Buddha’s Body, Speech and Mind.  This is the Shastra which contains three higher trainings:  Morality, Wisdom and Concentration.

這部巨藏包含了以嗡、阿、吽為名的三大函卷──分別代表佛的身、語、意──是一部包含了戒、定、慧三學的論藏。

What is Shastra?  In Tibetan, Shastra is called Tenchö. 

Generally, the teachings are divided into two:  Ka and Tenchö.  Ka are Buddha’s own words that are contained in 108 volumes in the Tibetan language. Tenchö are the commentaries on these teachings, mainly from Indian masters and are contained in 200 volumes.  In addition, the Tibetan masters’ commentaries are also included in the Shastra.

The definition of Tenchö has two meanings:  Chö and Kyob.  Chö means change and Kyob means protection.  Therefore, by practicing and studying these teachings it is possible to transform your defilements into positive mind. Protection is defined by taking refuge in the Buddha, Dharma and Sangha.  The idea is to be protected from falling into the lower realms and eventually achieve freedom from all suffering, ultimately leading to Buddhahood.

什麼是「論藏」?論藏在藏文稱為「滇倔」。

一般而言,教法可分為二大類:經藏(嘎)、論藏(滇倔)。

「經藏」是佛陀的言教,藏譯經典計有一百零八卷。「論藏」是佛弟子──主要是印度的祖師們──對於佛經所作的註釋。此類藏譯論典計有二百卷。此外,另有藏傳上師們註釋的論典。

論藏(滇倔),在藏文中有二層涵義:「倔」和「克 又」。

「倔」意為改變:藉由學修教法,我們能有機會將染污轉化為正向的心念。

「克 又」意為保護,指的是皈依佛、法、僧三寶。由此而能免於墮入下三道,最終能從所有的痛苦中解脫出來,乃至究竟成佛。

The teachings are divided into 10 great chapters:

The world as a container, the content of which all sentient beings are a part; how the Buddha came to this world; the teachings as Dharma itself; the development of Buddhism in the world; the training of morality; the beginning, hearing the teachings; the middle is contemplation; the end is concentration (meditation); followed by the Paths and Bhumis; and finally the fruition.

《知識寶藏》共計十品:

有情眾生所居器世間、佛陀示現閻浮提、法、佛教發展史、戒律的行持、聞、思、修、道與地、果。

譯註:此書凡有三卷(函),內容含有十品四十分之本頌及釋論二部。其十品:

所化剎土情器世間立因品

能化大師云何興化品

聖教正法建立品

契經、真言、明處宏傳源流品

增上戒三律儀廣辨品

明處乘等聽聞品

思惟發起增上慧品

觀修成就增上定理趣品

證受地、道行趣品和究竟解脫果位品

──藏漢大辭典

Each chapter contains four parts:

每一品各包含四個部份:

Chapter One:

In the first teaching the world is described as:

1) the general Mahayana point of view of cosmic system,

2) the particular Theravadin point of view of the world,

3) the specific over-view of the Kalachakra world system,

4) the causes and conditions that create samsara (this world).

第一品:有情眾生所居器世間

此品論述「世界」如次:

1)      依於一般大乘觀點所見的宇宙體系

2)      依於特定小乘觀點所見的世界

3)      依於特殊宏觀所見的時輪世界體系

4)      形成此娑婆世界的因與緣

Chapter Two:

Describes the development of the Buddha as:

1) how the Buddha followed the path of the Bhodisattva in his previous lives,

2) how the Buddha obtained enlightenment from different philosophical points of view,

3) the twelve deeds of the Buddha’s activities in the world,

4) the Vajrayana point of view of the Buddha’s various manifestations.

第二品:佛陀示現閻浮提

此品論述「佛陀示現的歷程」如次:

1)      佛陀於過去生中如何行持菩薩道

2)      依於各種不同的哲學觀點來看佛陀是如何入達證悟

3)      佛陀於此世間所示現的十二事業行

4)      依於金剛乘的觀點來看佛陀的各種示現

Chapter Three:

Discusses the teachings of the Buddha that can be described as: 

1) recognizing the Buddha’s teachings,

2) the Dharma teachings in relation to scriptures,

3) the collection of the doctrines after Buddha’s parinirvana,

4) discussion of Nyingma traditions.

第三品:法

此品論述「佛法」如次:

1)      認知佛陀的教法

2)      有關經典的教法

3)      於佛陀入滅之後所集結的教法

4)      寧瑪巴(舊派)之研討

Chapter Four:

Talks about Buddhist history and can be described as:

1) how Buddhism developed in India,

2) how Buddhism developed in Tibet,

3) how the eight practice lineages developed in Tibet,

4) the five ancient sciences.

第四品:佛教發展史

此品論述「佛教史」如次:

1)      佛教在印度的發展

2)      佛教在西藏的發展

3)      八大修持傳承在西藏的發展

4)       五種古科學(「五明」)

Chapter Five:

This chapter is about (shila), the process of moral conduct: 

1) the relationship of teacher and student,

2) Pratimoksha vows,

3) Boddhisattva vows,

4) Vajrayana vows.

第五品:戒律的行持

此品論述「戒律 (尸羅)」如次:

1) 師徒關係

2) 別解脫戒(波羅提木叉戒)

3) 菩提心戒

4) 金剛乘戒

Chapter Six:

Refers to all sciences related to the Buddhist Teachings: 

1) learning or studying the general sciences and social behaviors,

2) teachings related to the Hinayana and Mahayana path,

3) the causal philosophical vehicle,

4) the Vajra vehicle of secret mantrayana. 

第六品:聞

此品論述「佛教相關科學 」如次:

1) 學習一般科學與社會行止

2) 小乘道、大乘道之相關教法

3) 因乘

4) 密咒金剛乘

Chapter Seven:

Pertains to Wisdom, the complete Buddhist path described as: 

1) overview of the teachings,

2) teachings of genuine and provisional meaning and the interdependent origination of the three vehicles,

3) main views of Buddhism,

4) four thoughts to transform the mind.

第七品:思

此品論述「有關智慧的圓滿佛法之道」如次:

1) 教法概要

2) 了義、不了義教法與三乘緣起

3) 佛教的主要見地

4) 轉心四思惟法

Chapter Eight:

Describes the types of concentration or samadi such as: 

1) the Shamatha and Vipashana practice which is the foundation of all Buddhist practices, 2) meditation which is based on the tradition of the causal philosophical vehicle,

3) meditation which is based on the Mantrayana tradition,

4) the meditation based on oral instructions of the Vajrayana tradition.

第八品:修

此品論述「禪定(三摩地)之形態」如次:

1) 佛法修持共基──止(奢摩他)、觀(毗婆舍那)

2) 依循因乘傳統之禪修

3) 依循咒乘傳統之禪修

4) 依循金剛乘口傳傳統之禪修

Chapter Nine:

Talks about the levels of Paths and Buhmis: 

1) the Paths or Bhumis which is the tradition of causal philosophical vehicle,  

2)  the Paths or Bhumis which is the tradition or fruition of the philosophical vehicle,  

3)  improvement of the Vajrayana path,  

4) Paths and Bhumis which is the tradition of the Three Yogas. (Nyingmapa) 

第九品:道與地

此品論述「道與地」如次:

1) 因乘傳統之道、地

2) 果乘傳統之道、地

3) 金剛乘道次

4) (寧瑪巴)三瑜伽傳統之道、地

Chapter Ten:

This chapter discusses the completion of stages of the path: 

1) fruition of the causal philosophical vehicle,  

2) ordinary accomplishment of the Mantrayana tradition,  

3) final result of Vajrayana vehicle,

4) fruition of Nyingma tradition. 

第十品:果

此品論述「圓證覺道」如次:

1) 因乘傳統之證果

2) 咒乘傳統之共成就

3) 金剛乘之究竟證果

4) 寧瑪巴傳統之證果


八蚌全球網路中心:http://www.palpung.org.tw/

喇嘛 噶瑪賁措訪談錄 (一) 前任八蚌閉關金剛上師 薩傑仁波切

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司徒、明就父子的上師 薩傑仁波切 1985

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訪談現場2005溫哥華堪布扎西寮房

薩傑仁波切出生於東藏的囊謙,係由第十五世大寶法王 卡恰多傑所認證。他的寺院位在西藏的Ripa Barma。

他原本是為了閉三年關而來到西藏八蚌寺,然而當時關房已滿,他便待在八蚌寺的佛學院學習。在那兒的四、五年期間,他除了研習所有的經典和密續之外,也自第二世蔣貢康楚仁波切、八蚌欽哲仁波切和閉關上師 喇嘛扎西策令等處,領受了完整的三年閉關口傳教授。

當學業完成之後,薩傑仁波切便回到他的寺院。依循上師們的口傳教授,他在寺中完成了傳統三年閉關。

Saljey Rinpoche was born in Nangchen in Eastern Tibet. He was recognized as Saljey Rinpoche by the 15th Karmapa Khachab Dorje. His monastery, located at Ripa Barma. He went to Palpung Monastery to enter into the three-year retreat. However, the retreat was full. He went to Palpung Shedra to study for four or five years, where he studied all the sutra and tantra teachings. He received all the oral instructions of the three- year retreat from the Second Jamgon Kongtrul Rinpoche, Palpung Khentse Rinpoche, and Palpung retreat master, Lama Tashi Tsering. After completing his studies he returned to his own monastery. Here, he completed a three- year retreat following the oral instructions he had received.

之後,寺主前往岡底斯山朝拜並置留在那兒數年。其間,便是由薩傑仁波切承擔起寺中的法務。

在中共入侵西藏之後,他便移錫至北印度錫金,在偏遠而優美的Tagtse修持、禪修,直至第十六世大寶法王圓寂為止(1981)。

He was responsible for the activities of his monastery while the Abbott travelled and remained in Mount Kelash for many years. After the Chinese invasion he went to Sikkim, Northern India, to a beautiful and remote place called Tagtse. He practiced and meditated there until the 16th Karmapa passed away in 1981.

年約七十五歲時,薩傑仁波切前往印度智慧林親近第十二世大司徒仁波切。

他對所有的年輕僧眾都十分慈悲、仁愛,常常同他們嬉戲、說故事。

在智慧林,他教育僧眾、分享知識──開示佛法,傳授灌頂,保存那些領受自上師們的珍貴口傳教授…。

人們推崇他為噶瑪噶舉最珍貴的上師、清淨傳承的持有者之一。

About seventy five years of age he went to Sherab Ling to be close to Tai Situ Rinpoche. He was compassionate and kind to all the young monks, playing and telling stories. Saljey Rinpoche was involved with the education and sharing his knowledge, such as giving teachings, empowerments, and preserving the precious oral instructions which he received from his masters.  He is considered one of the most revered masters and holders of the pure lineage of the Karma Kagyu tradition.

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法王子 大司徒仁波切

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 薩傑仁波切─在噶舉珍貴上師群照中

在薩傑仁波切駐錫智慧林的期間,喇嘛 噶瑪賁措是寺中的大維那。身為維那師的他有許多問題可以向老仁波切請益,他也和老人家相處了不少的時間。在他的記憶中:薩傑仁波切總是那麼溫和,隨時樂於賜教。「他老人家通常是先給我們一些招待(糖餅等),隨後再開始教導我們。」

就喇嘛 噶瑪賁措個人而言,他和仁波切還有另一層的親近關係──仁波切認識他定居在錫金的父母,他的雙親也常來探望仁波切。

Lama Phuntsok was Chant Master at Sherab Ling for the period of time that Saljey Rinpoche was there.  In his role as chant master Lama Phuntsok had many questions to ask Rinpoche and spent a lot of time with him. Rinpoche was always gentle and willing to teach at any time, usually beginning by sharing treats with his students.

Personally, Lama Phuntsok has a connection with Rinpoche, Saljey Rinpoche also knew Lama Phuntsok’s parents who lived in Sikkim and often came to see him.

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憶述學修俱詣的薩傑上師–書寫時的神情

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上師習於小紙片上,以極小的書寫體記下法語

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之後交由弟子們謄寫成正楷大字。薩傑仁波切親撰的自傳,最後便是交由喇嘛 噶瑪賁措保管。

薩傑仁波切特別熱衷的是──為下一代保存三年閉關傳統。為此,他行旅至南印度籌款,之後協助大司徒仁波切興建閉關中心。

Rinpoche was especially interested in preserving the three-year retreat for the new generation.  He travelled to South East Asia where he received donations to help Tai Situ Rinpoche build a new retreat centre.

當時,已屆八十三歲高齡的薩傑仁波切,在侍者的攙扶下,仍然終日孜孜不倦地教授著閉關弟子。

喇嘛 噶瑪賁措憶起:有一回,當仁波切傳完整系列的詠給教法之後,他老人家特別對當時正在閉關的詠給明就仁波切說:「如今,我已將此教法回傳給原持有者,您必須善加保存這些教法啊!現在,我的職責已盡。」 薩傑仁波切一直想在他圓寂之前,將他的三年閉關知識傳遞給當時的閉關者。

At eighty three years of age, Saljey Rinpoche would tirelessly come to teach for a whole day.  His attendants would physically support him.  Lama Phuntsok recalls that one time after finishing the Cycle of Yongey teachings, Saljey Rinpoche particularly mentioned to Mingyur Rinpoche “now I pass down to the original owner of this teaching and you must preserve these teachings. My job is now done."  Saljey Rinpoche always wanted to pass down his knowledge of the three-year retreat to the retreatents before he passed away.

當明就仁波切、喇嘛 噶瑪賁措以及其他的同期閉關僧眾還在閉三年關時,薩傑仁波切已將他著手傳延的教法完全傳授完畢。當時,他看起來非常歡喜,並說:「現在,我要去尼泊爾朝聖。」他和僧眾道了別,還說後會有期。

不久之後,在尼泊爾的清晨時分,薩傑仁波切在禪定境界中示寂,也示現了不少的瑞相。隨後他的遺體被送回智慧林火葬。

喇嘛 噶瑪賁措描述火葬當時的情景:薩傑仁波切的遺體安置在中央,來自四大傳承的僧伽為其遺體誦念祈請文,東西南北四方則站滿了數百位的弟子。當大眾還在等待燃點柴薪的正確時刻到來時,火葬的柴薪竟然自行燃燒了起來。目賭此一殊勝瑞相,眾人皆感驚異不已。

While Mingyur Rinpoche, Lama Phuntsok and others were still in three year retreat, Saljey Rinpoche completed all the teachings he set out to offer.  He looked happy, saying that now he would go to Nepal for pilgrimage. He said farewell and that he would see everyone next time. After a short time in Nepal, in early morning, he passed away in meditative state with many signs. His body was brought to Sherab Ling for cremation. 

With Rinpoche’s body in the centre, before the Four Lineages praying and standing in the Four Directions, hundreds of disciples gathered. While everyone was waiting for the right time to light the cremation fire, the fire itself burst into flame. People were amazed with this auspicious sign.

Sarwa mangalam       

詠給明就仁波切引介函

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詠給明就仁波切引介函

欣聞我的同門師兄弟 喇嘛噶瑪賁措應《喜笑之歌編譯群》之邀,即將往訪台灣。

自從18年前我們在智慧林一同進入第一屆三年閉關以來,我倆之間一直維繫著親密的法緣關係。

如今的他被譽為「全方位喇嘛」──特別是,於藏傳佛法哲學、藝術,具備學養;於實修、教學,經驗豐富。

今夏,我應喇嘛賁措《八蚌本智法輪中心》之邀,前往教學。其間,得知他將於加拿大籌建一所閉關中心,以從事嚴謹的學、修指導。我由衷隨喜他的願心,也祈願此一功德得以順遂圓滿。

藏傳法師 喇嘛賁措的訪台,對於有心之士而言,會是個學、修佛法的佳機。

至善祈願

詠給明就仁波切誌於八蚌智慧林

2007年10月15日