祖古烏金仁波切開示選譯 Selected Teachings from Tulku Urgyen Rinpoche

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1. 祖古烏金仁波切:真正的加持
問:可否請仁波切解釋「加持」到底是什麼?

仁波切:人們通常認為的那種加持,我稱之為「膚淺的加持」。就像你想擺脫一些事情時,會要求:「請加持我免於那些我不喜歡的東西」,不論是病是痛、惡魔侵擾、生意走下坡等等。人們因此請求拿些東西以便戴在脖子上、吃到肚子裡,可能再來些符咒等等。當他們後來感覺好一點了,惡魔被驅趕、生意有好轉之類時,他們就說:「我得到了加持」。這就是所謂「膚淺的加持」。

反之,真正的加持,是能從具格上師處領受到即身證悟的口訣。

TULKU URGYEN RINPOCHE

Question: I was wondering if Rinpoche could explain exactly what ‘blessings’ are?

Rinpoche: What people usually consider blessings are what I would call ‘superficial blessings.’ It’s like when you have something you want to get rid of you ask, “Please bless me to be free from what I don’t like,” whether this is being sick or in pain, evil spirits are attacking you, your business isn’t going that well, etc.. So, people ask for something to wear around their necks, something to eat, maybe some charm to be made and so on. Then when they are feeling better, the evil spirits are repelled, business is going well or whatever, they say, “I got the blessings.” These are known as ‘superficial blessings.’

On the other hand, the real blessings are the oral instructions on how to become enlightened in a single lifetime, which you can receive from a qualified master.
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1301811663222533/?type=3&theater)

2. 祖古烏金仁波切:至微至難之障,乃是誘惑之魔
最細微又最困難的﹝障礙﹞就是誘惑之魔…亦即那給予錯誤建議的輕聲細語:「還有比修行更有趣的事。何不晚點再修,譬如下個月或明年──到時就能真的進行密集的修行。現在,還有比修行更重要的事…」這顯然是最難覺察、最難克服的障礙。

TULKU URGYEN RINPOCHE
Most subtle and the most difficult obstacle.

The most subtle and the most difficult [obstacle] is the demon of seduction... It is the little voice that whispers to oneself and gives the wrong advice: "There is something more interesting than practicing. Why not do it later, like next month or next year - then you can really get into intensive practice. Right now, there is something more important."... It is by far the most difficult to notice, the most difficult to overcome.
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1278206198916413/?type=3&theater)

3. 祖古烏金仁波切:輪涅之別在於心

心向外,忘失於心的投射,即是輪迴;
心向內,辨認出心的自性,即是涅槃。

Samsara is mind turned outwardly, lost in its projections.
Nirvana is mind turned inwardly, recognizing its nature.
~ Tulku Urgyen Rinpoche

~ 請參考另外的翻譯:
輪迴的狀態是我們的心注意外在事物,而迷失在這些心所投射的表象中。
涅槃的狀態是我們的心能夠向內觀察,進而認清心的本質。
~祖古烏金仁波切
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1215426175194416/?type=3&theater)

4. 祖古烏金仁波切:空與覺

據說,諸佛與有情眾生之別,就如虛空的寬與窄之差。有情眾生就像是拳頭握緊時所能掌握的空間 ,諸佛則是全然敞開、包容一切。根本虛空與覺性原本就是包容一切的。根本虛空即是無有心意造作的狀態,覺性則是對此無有造作的「了知」、對於心性全然空性的認識。虛空與覺性本來就是不可分的 。

Space and Awareness ~ Tulku Urgyen Rinpoche

It is said that the difference between buddhas and sentient beings is like the difference between the narrowness and the openness of space. Sentient beings are like the space held within a tightly closed fist, while buddhas are fully open, all-encompassing. Basic space and awareness are innately all-encompassing. Basic space is the absence of mental constructs, while awareness is the ‘knowing’ of this absence of constructs, recognizing the complete emptiness of mind essence. Space and awareness are inherently indivisible.
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/935935266476843/?type=3&theater)

5. 祖古烏金仁波切:隱居的目的
人若有許多干擾,便無法如理如法地修持佛法。所謂的干擾是指有很多的事業(職責)、噪音,或待做的事情。若能到山上,干擾則可減少,這就是為何會有山居閉關的原因。於此之上,若能持守某種戒律,維持獨處並謝絕訪客,且自己也不外出,則於自己內心所造的干擾之外別無其他。外在的干擾已被消除。這就是隱居的目的。

The Purpose of Seclusion ~ Tulku Urgyen Rinpoche

With many distractions one is not able to practice the Dharma properly. Distraction means a lot of business, noise and things to do. When going up in the mountains there will be less distraction. That is the reason for mountain retreat. In addition to that, if one is able to keep some discipline, remaining in solitude without allowing outsiders to visit and not going out oneself, there will be no other distraction than that made by one’s own mind. External distractions have been eliminated. That is the purpose of seclusion.
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/878882912182079/?type=3&theater)

6. 祖古烏金仁波切 :在此五濁惡世,就該承擔法教的重任
People ask why I built the monastery in Boudhanath. I have heard said: “In this age of degeneration, carry the burden of the doctrine. If you are unable to do so, simply your fear that the teachings may die out will have tremendous merit.” Thus, by building a monastery and gathering a sangha of monks - as a simple reflection of the doctrine in this dark age - I have the great hope of maintaining the tradition of the Dharma.

有人問我為何要在博達那斯建造寺院,我是這麼說的:「在這種五濁惡世,就該承擔[佛法]教義的重任。要是沒辦法這麼做,單單那份害怕法教將會式微、消失的擔憂就具有極大的福德。」因此,藉由建造寺院和聚集僧眾而成為此末法時期對[佛法]教義的一種簡單映象,我極為期盼佛法的傳承能因而延續。

Whether or not the monks individually do any practice is their own business. However, by merely wearing the robes on their bodies, cutting the hair on their heads and gathering together in a group of at least four, their presence and the respect, faith and donations a benefactor may offer, no matter how insignificant the contribution or faith may be, will accumulate merit and purify obscurations. This is independent of whether or not the monks misbehave or misappropriate their donations: that is totally up to them.

是否每一位僧眾都能做修持,那是他們個人的事情。但是,僅僅身上穿著僧袍、頂上剃了頭髮、至少四人成眾地聚集一起,僧眾的存在以及功德主所因而獻上的禮敬、信心與供養,無論其供養或信心有多麼微不足道,都可以累積福德並清淨遮障。這和僧眾是否言行逾矩或濫用信財,一點兒關係都沒有:他們的作為,全看他們自己。

For the benefactors, the blessings of the buddhas are assured when they make a donation to a gathering of four monks. For that reason I made the effort to build a monastery.

對於功德主而言,當他們向四位僧眾的群聚作供養時,必然能得到佛陀的加持。由於這個原因,所以我想建造寺院。
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/866185463451824/?type=3&theater)