烏金督佳仁波切開示選譯 Selected Teachings from Orgyen Topgyal Rinpoche
I arrived here completely unexpectedly, without any planning at all! And as I was in Holland anyway, I didn’t think you’d mind my stopping by. It is Sunday after all, so most of you were free. Today I’ve decided to teach in a way I never have before.
When we first approach the Buddha’s teachings, we have to start at the beginning, which means the preliminary practices (Ngöndro). In Tibet, lamas always taught the preliminaries first and then the main part. When they taught the main part, they would refer to elements of the preliminaries as a way of training the students’ minds. So the preliminaries are the foundation of the practice, and in the same way that if the foundations of a house aren’t properly laid the building will wobble, if the preliminaries to a teaching are not taken to heart, the profound words of the main part, how to practise, won’t be supported and everything you do will be a bit shaky. Usually, when we explain the preliminaries we talk about the suffering of the three realms of samsaric existence. But today I’m not going to talk about suffering. Instead I’m going to talk about happiness!
Eight Freedoms and Ten Advantages
You’ve already received teachings on how precious human birth is and its eight freedoms and ten advantages. Reflecting on each one should make you feel happier and happier as every single one of you has them all! I am not going to list them because it would take too long. And anyway, all you need to know is that you have them.
In this world of ours, is someone instantly happy when they receive one hundred million dollars? I’ve heard that some people who have been driven mad by winning that much money. But actually, winning a prize like these freedoms and advantages really should drive you mad – mad with joy! But even if you don’t feel mad with joy, you should at least feel as happy as you possibly can!
Impermanence of Life生命無常
After describing the preciousness of human life, the ngöndro teachings explain that life is impermanent. Impermanence is part of who we are, but as we’re all alive at this very moment we haven’t yet experienced the truth of impermanence of life – death. We will all die at some point because that’s what happens to all sentient beings, so what’s the point of worrying about it now? You should in fact rejoice in the fact that you are not yet dead. Maybe you’ll die quite soon, which the teachings warn us could happen. But even if you do, you’ve received Dzogchen teachings, the root of all Dharma, many times, including special instructions like the Tsik Sum Ne Dek. Having received this kind of instruction and done your best to practise it, you will have nothing to regret when you die – and nothing to worry about.
THE IMPORTANCE OF ASPIRATION PRAYERS, WHAT TO DO IN BODHGAYA
Under the Bodhi Tree, Bodhgaya, 13 December 2014
During the latter part of 2014, Orgyen Tobgyal Rinpoche organized drupchens in both Lerab Ling and Bir before making his way to Bodhgaya in December. Quite by chance, under the Bodhi Tree he bumped into two students who had attended the drupchens. Eager not waste such a precious opportunity, they quickly asked Rinpoche to grant them the lung (reading transmission) for the Manjushri Nama Samghiti (The Tantra of the Names of Manjushri). A reasonable, even an auspicious request, you might think. But no. For those with the merit to find themselves under the great Bodhi Tree, said Rinpoche, to ask for a lung is rather missing the point…
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Buddha Shakyamuni felt boundless compassion for every single being. It is said it was this boundless compassion that moved him to make five hundred ‘mighty aspirations’ for sentient beings, the direct result of which was that he awoke fully to enlightenment—which shows us just how crucial it is for us to make aspiration prayers. You can receive a reading transmission anywhere, but you will only become a ‘buddha’ through the power of aspiration.
The aspiration for enlightenment arises out of your compassion for all sentient beings, and it's this compassion that motivates us to make the aspirations that eventually result in buddhahood. So the first step towards buddhahood is to arouse your compassion. Sentient beings in the three-thousand-fold world system are deluded by their own thoughts. We all imagine a ‘self’ where there is no ‘self’. And based on this fundamental misperception, samsara’s delusions unfold. If you undertake countless bodhisattva activities, you will eventually perfect the accumulations of merit and wisdom; the more merit you accumulate, the more obscurations you eliminate. Once you have eliminated every single obscuration, you will become a buddha, here, on this very spot.
A ‘buddha’ is someone who has realized emptiness, whereas sentient beings dwelling in the realms of existence are deluded—right? So delusion must be recognized for what it is. And once you know delusion, you will have acquired ‘wisdom’. The epithet, ‘the Omniscient One’ tells us Buddha has omniscient wisdom—those without wisdom are called ‘sentient beings’, while those with wisdom are called ‘buddhas’. And here, under the Bodhi Tree, is where that wisdom is realized.
The attainment of enlightenment is the result of an immense amount of bodhisattva activity. Once you become a buddha, though, that’s it! Your enlightened qualities will spontaneously benefit all sentient beings everywhere, in perpetuity. You can witness the activity of ‘enlightened qualities’ right here, around the Bodhi Tree. Everything you see is the enlightened activity of the Buddha. It is said that here, at the Vajra seat, reside all the one thousand and two Munis of this aeon, and that every single day—every instant!—a vast number of sentient beings benefit as a result.
Take yourself, for example; you are a businessman, yet you've travelled here to the Bodhi Tree. This means you have great merit because the majority of this world’s businessmen never come to Bodhgaya. There are monks and beggars all over the place, but no executives in business suits—do you see any? Bodhgaya is also the most sacred place for practitioners of Dzogpachenpo. Shri Singha and Manjushrimitra spent their lives here, and Guru Rinpoche remained here for two hundred years.
以你自己為例：你是個商人，卻來到了這棵菩提樹下，這說明你有很大的福報，因為這個世界上大多數商人從來沒有到過菩提迦耶。這裡到處都是僧人和乞丐，但你有看到任何身著西裝的企業主管嗎？對大圓滿法教的行者來說，菩提迦耶也是最為神聖的地方。師利星哈（Shri Singha，吉祥獅子）以及妙吉祥友（Manjushrimitra，文殊師利米渣）畢生在此修行，蓮師（Guru Rinpoche，蓮花生大士）也在此常住了兩百年之久。
Cause and Effect 因果
Next, we contemplate cause and effect, the law of karma. It’s clear that causes always produce results or effects, and that both causes and effects are produced by the mind.
So what happens when you bring practice to mind? Imagine you generate the mind of enlightenment, either by fabricating it or by having a natural sense of bodhichitta. Either way, I’m sure that for every single one of you in this room it’s a mental process, which means it’s the conceptual mind that’s doing it. And the benefit of arousing a single instant of bodhichitta in your mind, in your ‘stream of being’, is that you will be free of the karma and negative emotions that are inherent in the three realms of samsaric existence and which shackle you like iron chains to the prison that is samsara. As a result, you will be recognized as an heir of the Victorious One and supreme among his children. And as his bodhisattva heart-son or daughter you will be a worthy object of prostrations and offerings from all the gods and humans.