聽列諾布仁波切開示選譯 Selected Teachings from Thinley Norbu Rinpoche

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1. 聽列諾布仁波切:遊舞

魚兒在水中遊舞。
鳥兒在空中遊舞。
凡夫在地上遊舞。
聖位者於戲現中遊舞。

THINLEY NORBU RINPOCHE: PLAY

Fish play in the water.

Birds play in the sky.

Ordinary beings play on the earth.

Sublime beings play in display.

~ play 或譯為「戲耍」,display 或譯為「展現」,全文中譯僅供參考。
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1755948681142160/?type=3&theater

2. 聽列諾布仁波切:愛與信心(Love and Faith)選譯-1
~ Excerpts from “White Sail: Crossing the Waves of Ocean Mind to the Serene Continent of the Triple Gems” by Thinley Norbu Rinpoche (Shambhala, 1992)
~ 選自《白帆:橫渡心洋之浪以達三寶的祥靜之洲》

For those of you who want to attain enlightenment, do not study many teachings. Only study one. What is it? It is great compassion. Whoever has great compassion has all Buddha's qualities in his hand.
~ Lord Buddha
諸位欲求證悟者,莫學諸多之法教。
唯學此一,是何一?此即大悲心是也。
任何具足大悲者,掌中具諸佛功德。
—佛陀

In the undeluded purity of self-appearance, there are no names of love and faith, because there is no reality of an object of sentient beings and no substantiality of an object of deities. But since all sentient beings grasp at the uncatchable display of appearance, all our phenomena become heavy and substantial, and we create the duality of self and other, the conceptions of ordinary mind, and the karmic delusion of habit. Since all habit belongs to either the deluded panic of samsara or the noble path of enlightenment, it is best to develop the positive habit of the path of enlightenment that always creates the positive energy of love and faith, until we attain the selfless appearance of the Buddhas.

在自顯(self-appearance)的無迷妄清淨中,由於並無實可稱為有情眾生的對境,亦無實可稱為本尊的對境,因此就沒有所謂愛與信心之名。但一切有情眾生卻執取於顯相無法捕捉的展現,因此我們所有的現象就變得粗重且真實,從而創造了自他二元、凡夫念想,以及業習迷妄。既然所有習性要不屬於輪迴的迷妄恐慌、要不屬於證悟的崇高修道,那麼,最好是開展證悟道的正向習性,便能不斷創造愛與信心的正向能量,直到我們證得佛陀的無我顯相(selfless appearance)。

Love and faith have the same essence of deep caring. The only difference is that love is aimed toward sentient beings, including those who are less fortunate than we are, and faith is aimed toward sublime beings, including all Buddhas and enlightened guides. The nature of love is to give positive energy to others in order to benefit them and to release them from suffering. The nature of faith is to trust in sublime beings in order to receive the blessings of wisdom energy that benefit oneself and others. True faith creates the vast love of compassion that benefits countless beings.

愛與信心的相同本質為深切的關愛,它們的唯一不同在於愛的對象為有情眾生,包括那些比我們不幸的人,而信心的對象為聖者,包括諸佛和已然證悟的導師。愛的自性是為了利益他人、拔除其苦而給予正能量,信心的自性則是為了領受自利、利他之智慧能量的加持而信任聖者。有了真實的信心,便能生起利益無數眾生的慈悲大愛。

If we rely on ordinary, dualistic mind, we cannot have deep and lasting love either for our equals or for less fortunate beings, because ordinary, dualistic mind depends on the uncertainty of temporary circumstances. This uncertainty easily causes disinterest, hatred, or betrayal. If we do not believe in the unending continuity of mind, we will only consider the immediate, tangible circumstances of our connections to others, rejecting or accepting them as these circumstances change according to what is the most expedient for us. Ordinary love that arises from the karmic results of habit can seem to have the qualities of being genuine, loyal, and stable, but these qualities only mask the potential for the opposite qualities of insincerity, disloyalty, and instability to arise if circumstances change.

如果我們依靠的是凡俗、二元之心,就無法對任何與自己同樣不幸或更為不幸的眾生,懷有深厚且持久的愛,因為凡俗、二元之心會因暫時緣境的不確定性而有所變化。這種不確定性容易造成冷漠、憎恨或背叛。如果不相信我們的心有著無止盡的相續,便只會考慮到自己與他人的連結中那種立即、有形的緣境,而當這些緣境改變時,就根據如何對我們最有利而拒絕或接受之。依習氣業果而來的凡俗之愛,有可能看似具有真誠、忠實、穩定的特質,然而這些特質只會遮蔽了[而讓人無法看見]一旦緣境改變時,偽善、不忠與不穩定等相反特質可能生起的事實。

Because ordinary love has no depth, it is automatically limited. If it becomes unpleasant, we stop feeling it. When we only react to circumstances, we are really just considering ourselves and our own reactions without respecting or caring deeply about others. When we feel isolated and want to be loved, we show love to others in order to receive love from them in return, but when we are satisfied, we forget about others. This is not enduring and continuous love. It does not cause the impartial compassion of Bodhisattvas because it depends on our personal, selfish desire.

由於凡俗之愛沒有深度,它便自然有所侷限。當它變得讓人不愉快時,我們就不再對它有所感受。若是純粹對緣境做出反應,其實只會考慮到我們自身和自己的反應,而不帶有對他人的深刻尊重或關懷。在我們感到孤立且想要被愛時,會對他人示愛以獲得他們所回饋的愛,然而獲得滿足之後,就忘記對方的存在。這並非持久且相續的愛。它不會因而生起菩薩的無私悲心,因為它所依靠的是我們個人自私的欲望。

If we do not believe in anything beyond what can be experienced directly with the obscured perception of dualistic mind, we will not recognize that our awareness is limited and we will only care about our immediate experiences. Our main interest will be in our own temporary benefit, even though this benefit is easily lost because it depends on unreliable, temporary circumstances.

如果不相信有任何超越二元之心受遮障感知所能直接經歷的事物,我們就不會認清自己的覺性目前是有所侷限的,同時也只在乎自己當前的經歷。我們主要的關注便是自身的當前利益,即使這種利益會因受制於不可靠、不長久的緣境而輕易喪失。

If we only react with self-interest to whatever circumstances appear, we will make choices based on trying to find temporary satisfaction. But this effort is always ultimately hopeless, since everything within samsara is uncertain because it is changing. Through the short sightedness of our habit, we do not even notice that we are missing what is meaningful, like someone who eagerly chooses to eat a cow's red meat instead of continuously drinking its white milk.

我們對於任何的緣境,如果都只是依照自身的關注來回應,就會基於試圖獲得暫時的滿足而做出選擇。但是這種努力必然終究會讓我們絕望,因為輪迴中的一切隨時都在變化,所以全都是不確定的。由於短視近利的習性,我們甚至沒有注意到自己錯過了那些深具意義的事物,好比有人寧可不要繼續飲用乳牛白色的奶,反而急切地選擇要吃牠紅色的肉。

If we believe that mind is continuous, our love for others becomes continuous. If we recognize this continuity, we do not trust temporary, tangible circumstances or take them too seriously. Since it is tiring to switch between changing uncertainties which are inherently impermanent and unimportant, we become less easily influenced by any circumstance. This creates the habit of stability so that our minds are less erratic, our lives are less chaotic, and our feelings for others are less changeable, which causes love to become increasingly deep and loyal.

如果相信心是持續不斷的,我們對他人的愛就能變得持續不斷。若能認出這種相續性,我們就不會信任暫時、有形的緣境,或者過於認真地看待它們。由於厭倦在各種本自無常、無關緊要、變幻莫測的不確定性之間切換,我們變得比較不會輕易受到任何緣境的影響,從而造就穩定的習性,使我們的心較不飄忽游移、生活較不混亂無章,對他人的感情也較不那麼多變。如此一來,愛就能變得愈加深刻與忠誠。

If we believe in the continuity of mind, then love inconspicuously connects us to the ones we love with continuous positive energy, so that even tangible separations between people who love each others do not reduce the intangible power of love. This love is automatically enduring since it is not easily affected by circumstances.

如果我們相信心的相續性,那麼愛就會以相續的正能量將我們與所愛以不著痕跡的方式相連,因此即使相愛者之間在形體上分離,也不會減損愛的無形力量。這種愛自然能長久,因為它不會輕易受到緣境所影響。

If we can keep from grasping at each others with the selfish fear of losing them or the hope of possessing them through the unawareness of our ordinary, dualistic mind, then the energy of love increases and its quality of giving energy to others opens and expands. The positive habit of continuity is created by not depending on what occurs each moment as though it were the only moment. By believing in the continuity of mind, we acknowledge the continuity of all circumstances, including our experiences of love, which are not just for one moment or for one life. We can understand that it is useless to try to escape from momentary dissatisfaction or to pursue momentary benefit by abandoning old circumstances and chasing after new circumstances, since nothing really changes unless we are released from all circumstances to enlightenment.

若能避免因缺乏對凡俗、二元心的覺察而自私地擔心失去所愛、希望佔有所愛,以致彼此執取的話,那麼愛的能量將會增長,其所能給予他人能量的特質也會開啟並延伸。相續的正向習性並非靠著每個片刻所發生的事而來,儘管那些片刻看似都是唯一的時刻。藉由相信心的相續,我們承認所有緣境的相續,包括我們對愛的體驗在內,都不是只在此刻或只此一生的事。我們會明白,試圖要透過拋棄舊緣、追求新緣而逃離暫時的不滿,或求取暫時的利益,是無用的,因為,除非我們從一切緣境中解脫而獲致證悟,否則不會有真正的改變。

Through our nihilist habit, we may superficially judge the relationships between parents and children, friends and companions, or teachers and students, deciding that they are inharmonious or unsuitable. If we do not believing in continuous mind and continuing karmic connections but only believe in coincidental circumstances, we may think that it is better to discard difficult relationships in order to rid ourselves of problems, and we may easily turn away from others.

由於斷見(虛無主義)的習性,我們也許會從表面上判斷親子、友伴或師生的關係,進而認定他們之間不和諧、不適合。如果不相信心的相續以及業力連結的相續,而只是相信偶然的緣境,我們就可能會認為最好是拋棄難以相處的關係以便擺脫困境,以致輕易遠離他人。

But if we believe in continuous mind and karma, we know that momentary phenomena always change. Unless change is connected with practice leading to enlightenment, it is unnecessary to try to change our useless, worldly phenomena, which only take us from change being miserable to being miserable again. We will not take temporary negativity so seriously if we know that all circumstances within gross and subtle substantial conceptualization are impermanent. We will also not want to hold onto negative feelings that increase negative habits, since we will recognize that there is no benefit in doing this. By believing that we can actually change our karmic circumstances, we can pray for others, purify negativity, and create positive karma with the intention of attaining enlightenment. Instead of trying to change our outer circumstances, we will understand that it is more meaningful to change our own phenomena.

但若相信心與業的相續,我們就會知道短暫的現象總在變化。除非變化與以證悟為目標的修行結合,否則沒有必要試著改變我們無用、世間的現象,因為那只會讓我們從某一個痛苦轉變到另一個痛苦。若能知道在或粗重、或微細之實有概念裡的一切緣境皆是無常的,我們將不會那麼認真地看待那些短暫的負面事物,也不會想要抓住那些增長負面習性的負面感覺,因為我們認清這樣做是無益的。由於相信確實可以改變自己的業力緣境,我們便能為他人祈禱、淨化惡業,並創造以證悟為目標的善業。我們將瞭解,與其試著改變外在的緣境,不如改變自己內在的現象,後者更有意義。

In order to increase the measureless, positive presence of the pure appearance of wisdom, our connections to others should always be joined to Dharma. Unlike the temporary aim and duration of ordinary love, our love for others can be for ultimate benefit. The intention of love can be the same as the intention of faith, to lead to enlightenment, which release us from the suffering of worldly, superficial love. We can create this basic motivation for all of our connections to others. We can also aspire to follow the Bodhisattvas who, through great compassionate love for others, vow to empty samsara. As it is said, "Until the miserable wailing of the suffering of all beings ceases, the illness of the Bodhisattva is never cured."

為了增長智慧的無量、正向淨顯(pure appearance),我們與他人之間的連結應隨時與佛法結合。這和目標短淺、時間短暫的凡俗之愛不同,我們對他人的愛可以是爲了究竟的利益。愛的動機與信心的動機可以是相同的,都是以證悟為目標,讓我們從世間、膚淺之愛的痛苦中解脫。我們與他人之間的一切連結,都可以建立在這樣的動機基礎上。我們也可以發願,仿效以大悲之愛對待他人的菩薩,誓願讓輪迴空盡。正如所言:「直至一切眾生的悲苦哀嚎止息,菩薩的疾患方能消除。」
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1137965696273798/?type=3&theater)

3. 聽列諾布仁波切:愛與信心(Love and Faith)選譯-3

有許多增進正向能量的方法,但其中最有力的方法便是從本初、無形的智慧能量中生起愛與信心。若能透過信心而連結到廣大、深奧的心相續,則深切、平靜、和緩、光明的智慧功德就能如花綻放。
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1693771154026580/?type=3&theater)

4. 聽列諾布仁波切:轉化苦樂要從內心下手,而非物質

快樂與否或苦樂與否皆一味的修持,極為重要也非常有益。最好的方法,是不用任何物質上的參考點(所緣境)。

借酒消愁或許稍有幫助,但我們會變得依賴酒精。最終當酒精消退時,我們仍會痛苦。

以物質來影響心理狀態的改變,將造成我們的依賴性,且最終還是要和它分離,因此這種作法本來就不可靠。轉化感受(經驗)要從內心下手,而這遠比前者來得更好。

由於不涉及對任何物質的依賴,將能使所有的感受(經驗)成為洞見之源。

The practice of the same taste of unhappiness and happiness, or suffering and pleasure, is extremely important and very beneficial. It is best done without reference to anything substantial whatsoever.

We could get drunk to relieve our suffering, and this might help a little, but we would then become dependent on alcohol for relief, and when it eventually left our system we would suffer again.

Anything substantial we depend on to effect any psychological change is inherently untrustworthy because we will become dependent on it, and eventually we will be separated from it. A far better way to transform experience is to work with the mind.

This involves no dependence on any substance, and as a result all experiences become a source of insight.

ECHOES - The Boudhanath Teachings THINLEY NORBU - Translated by William Koblensky - SHAMBHALA Publications Boulder · 2016
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1262737220463311/?type=3&theater)

5. 聽列諾布仁波切:這場相遇,彷彿在夢中
彷彿在夢中,當布穀鳥開始鳴囀,春天來臨。當我在初春的第一日醒來,我想起了我的夢,那是當根、塵相遇時,即是迴音。
這是如此魔幻、如此神妙,讓我做了這個夢,這迴盪著無有實質之夢、其本質之無有實質的夢。
無可碰觸的夢境。無可捉摸的迴音。
喔,佛陀尊主,是您以加持為我做了這個夢,以顯示一切現象都如幻、如夢,且無法捉摸嗎?
夏日之時,當孔雀開屏成傘,我遇見了聖殿的空行母,不請自來而到我夢中。
這是如此魔幻、如此神妙,這場相遇,彷彿在夢中。
秋日之時,當草地如淚的露水,遇見月光的留戀之愛,我觀看著樹葉落下,並想起了我的夢,那是當根、塵相遇時,即是迴音。
這是如此魔幻、如此神妙,這場相遇,彷彿在夢中。
冬日之時,當風賊輕呼的悲嘆,遇見持有資財的雪面大地,我的心變得疲倦。
這是如此魔幻、如此神妙,這場相遇,彷彿在夢中。

英文唱誦:
https://www.youtube.com/watch?v=5npy64KpKls

This Meeting, as in a Dream

Words by Thinley Norbu Rinpoche

Lyrics:
As in a dream, when cuckoos start to sing, it is spring.
When I awoke on the first spring day, I remembered my dream that when the sense object meets the sense, that is the echo.
It is so magical, it is so wondrous that I dreamed the dream that echoed the substanceless essence of the substanceless dream.
Untouchable dream. Uncatchable echo.
O Lord Buddha, through your blessing did you dream for me to
show that all phenomena are illusory like a dream and cannot be caught?
In summertime, when peacocks’ tails make parasols, I met a celestial dakini without invitation in my dream.
It is so magical, it is so wondrous, this meeting, as in a dream.
In autumntime, when the meadow dew, like tears, meets the moonbeams’ wistful love, I watched the falling leaves and remembered my dream that when the sense object meets the sense, that is the echo.
It is so magical, it is so wondrous, this meeting, as in a dream.
In wintertime, when the wind thief’s whispered lament meets the snow-faced earth holder of wealth, my mind grew weary.
It is so magical, it is so wondrous, this meeting, as in a dream.

https://www.youtube.com/watch?v=5npy64KpKls

License:
Creative Commons: Attribution Non-commercial Share Alike
Artist: Thinley Norbu Rinpoche
Album: Honey Rain, Meditation Songs of the Tibetan Buddhist Masters
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/866189993451371/?type=3&theater)

6. 聽列諾布仁波切 具有大悲心的人,便握有佛陀的一切功德
釋迦牟尼佛曾說:
「欲求證悟者,莫往多處學。唯學此一者。
何者是此一?大悲心是也。懷大悲心者,握有佛功德。」

(想要求證菩提的人,不應學習很多的法教。只要學習一個就好。哪一個呢?就是大悲心。具有大悲心的人,便握有佛陀的一切功德。)
(Source~ https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/829468843790153/?type=3&theater)