烏金督佳仁波切開示選譯 Selected Teachings from Orgyen Topgyal Rinpoche

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1. 烏金督佳仁波切:令人開心的理由-2
  我完全沒預期自己會來這裡,根本沒計畫!反正人都到了荷蘭,我想你們不會介意我順道過來。而且今天是禮拜天,你們大部分人都有空,所以我決定今天要用我以往不曾用過的方式來教導。

  當我們第一次接觸佛陀的教導時,必須從頭開始,也就是從前行(Ngöndro)開始。在西藏,上師總是先教前行,再講正行(主要的修持)。教到正行時,他們會提到前行的要點,作為訓練學生修心的一種方式。因此,前行是修持的基礎,就如房屋的地基,若沒有好好鋪設,建築物就會搖搖欲墜。同樣的道理,法教的前行如果還沒有深入內心,正行那些關於如何修持的深奧文字便沒有可依的基礎,那麼你所做的一切也將不夠可靠。在解釋前行時,通常會談到輪迴三界之苦,不過我今天不談痛苦,咱們來講快樂!

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!
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1108862205850814/?type=3&theater)

2. 烏金督佳仁波切:令人開心的理由-3
八閒暇與十圓滿

你們都聽過關於人身難得和八暇十滿的教導。每一個都想一想,你應該會越來越快樂,因為在座的每一位都擁有這些!我不會把它們一一列出,因為這太花時間。總之,你們只需要知道自己具備了這些。
在我們這個世界裡,如果有誰獲得一億元,他會馬上變得快樂嗎?我聽過有人是因為贏了這麼錢而發瘋的。但其實,當你贏得像八暇十滿這樣的大獎時,才應該要發瘋—而且是樂瘋了!但即使你不覺得樂瘋了,至少也應該盡可能為此感到快樂。

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!
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1087179024685799/?type=3&theater)

3. 烏金督佳仁波切:令人開心的理由-4
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.

在談完「人身難得」之後,前行教法講到了「生命無常」。無常是我們[這個生命]的一部份,但在大家都還活著的此刻,就表示我們還沒經歷過真正的生命無常-死亡。在某個時刻我們都終將死去,既然有情眾生皆難逃一死,所以現在這有什麼好擔心的?事實上,你應該隨喜自己尚未死亡的事實。教導中告誡我們,說不定很快就會死去。但即便如此,既然你們都已多次領受了一切佛法之本的大圓滿教法,包括《椎擊三要》這類的殊勝口訣。領受了這類口訣並盡力地修持之後,臨終之時你將不會有任何遺憾,也不會有任何擔憂。
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1108856955851339/?type=3&theater)

4. 烏金督佳仁波切:祈願文的重要性
THE IMPORTANCE OF ASPIRATION PRAYERS, WHAT TO DO IN BODHGAYA
Under the Bodhi Tree, Bodhgaya, 13 December 2014

在菩提迦耶要做些什麼:祈願文的重要性
烏金督佳仁波切2014.12.13於菩提迦耶菩提樹下的開示

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…

烏金督佳仁波切於2014下半年,在12月份啟程前往菩提迦耶之前,於Lerab Ling(雷瑞林)和Bir(比爾)各舉行了一場大成就法會。非常湊巧,當仁波切來到菩提樹下,剛好就遇見了兩位參加過這些大成就法會的學生。他們不想浪費這麼珍貴的機會,於是迅速而熱切地請求仁波切授予《文殊真實名經》的口傳。你或許認為這是個合理、甚至可說是吉祥的請求,但事實上則不然。仁波切說:對那些具有福報而能來到這棵偉大菩提樹下的人來說,請求口傳,實在是搞錯了重點……

* * *
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.

釋迦牟尼佛對每一位眾生都懷有無盡的悲心。據說就是這種無盡的悲心,讓佛陀為有情眾生發下了五百「大願」,而佛陀之所以能獲致正等正覺,全都是因為這五百大願;由此可知,發願對我們來說是何等重要。你可以在任何地方領受口傳,但卻只能透過發願的力量才能成「佛」。

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.

求取證悟的發願,來自你對一切有情眾生所懷的悲心,而如此的悲心,也激勵我們許下種種祈願而最終令我們成佛。因此,邁向成佛的第一步就是要生起悲心。三千大千世界的有情眾生都因自身的念頭所惑。我們都在想像有個「我」,而實際上卻沒有「我」。以這個根本的錯解為基礎,展開了輪迴的一切迷妄。如果你能承擔無數的菩薩事業,最終便能圓滿積聚福智資糧;而你所累積的福德越多,所能消除的覆障就越多。當你一一消除了覆障,便可成佛,地點就在此處。

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.

「佛陀」是指已證空性者,而輪迴的有情眾生則有所迷妄——對吧?所以我們要認清什麼是迷妄,一旦見到迷妄,便已獲得「智慧」。「遍智」(一切智智)這個稱號,表示佛陀擁有遍知的智慧;無智慧者稱為「有情眾生」,具智慧者稱為「佛陀」。而證得智慧的地點,就在這棵菩提樹下。

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.

成就證悟,是無量菩薩行持的果報。而一旦成佛,便是圓滿!你的證悟功德將任運且恆時地利益一切方所的各個有情眾生。此處,在這棵菩提樹的周圍,你可以親眼目睹「證悟功德」的事業,你所看到的一切都是佛陀的證悟事業。據說此劫的一千零二尊能仁(賢劫千佛)都安住於此處這個金剛座,且每一天、每一剎那,廣大的有情眾生都因而獲得利益。

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。
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/878878468849190/?type=3&theater)

5. 烏金督佳仁波切:令人開心的理由-5
(2012年9月9日,阿姆斯特丹)
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.


接下來,我們思惟因與果,即業的法則。毫無疑問地,有因,就一定會產生結果或效用,而因果這兩者皆是由心所生。


那麼,當你於心中修持之時,會發生什麼事呢?想像一下,你生起菩提心,無論是刻意造作或是自然生起,我確信對於在這房間裡的每個人來說,這都屬於心意的過程,意思是來自分別心(概念心)的作用。而在相續中、心中生起剎那的菩提心,其利益將使你離於輪迴三界本具的業與煩惱,以及如鐵鍊般將你纏縛在輪迴牢籠中的種種事物。這麼做的結果是,你將被視為世尊的法嗣、佛子中的上上者。而身為世尊的菩薩心子,你將成為值得天人禮拜與供養的對象。

(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1108857662517935/?type=3&theater)