【瞭望臺~敏卓林佛學院開學&頒發上學期學業成績】:
噯瑪火 !
敏卓林佛學院在結束了為期一個半月的假期後，僧眾已於五月初陸續返回佛學院。佛學院與閉關中心則於殊勝的Saga Dawa日( 五月二十五日 )正式展開新學期與新一批僧人 的閉關。
五月十九日的夜晚，
尊貴的敏林堪千仁波切與祖古貝南仁波切於敏卓林的舍利塔蓮師殿頒發佛學院上學期的修業成果，除了僧眾全體出席外，社區中許多居士亦於旁觀禮，同時堪布也於典禮中講演佛法。
──願我承此善速成聖文殊眾生盡無餘皆安立彼地
盡我三世中所修諸妙行願得如來智遍知一切法
乃至未到時願得廣大慧能如實分辨無量諸經義
分辨如所有盡所有微義願得明利慧細智如茅端
無知與邪解疑垢撓意時願得速疾慧無間能滅除
願於深廣處一一微妙義獲得甚深慧無障礙而轉
總以妙觀察離諸壞慧過成辦自他利如同妙音尊
~~「諸法依緣生，住於意樂上，何者發何願，將獲如是果 !」
敬禮孺童相文殊師利菩薩摩訶薩
誰之智慧 離二障雲 猶如淨日極明朗
所有諸義 如實觀故 胸間執持般若函
諸有於此 生死牢獄 無明暗覆苦所逼
眾生海中 悲同一子 具足六十韻音語
如大雷震 煩惱睡起 業之鐵索為解脫
無明暗除 苦之苗芽 盡皆為斷揮寶劍
從本清淨 究竟十地 功德身圓 佛子最勝體
百一十二 相好莊嚴 除我心暗 敬禮妙吉祥
《文殊贊（亦名吉祥勝妙智德贊）》—
吉祥智慧功德賢造觀空法師譯——出自《文殊五字根本真言念誦法》
怙主妙智 離二障雲 清淨如日極明朗
所有諸義 如實知故 至尊胸間托經函
三有獄中 一切含識 無明暗覆苦所逼
悲愍眾生 皆如獨子 宣說六十支音語
如雷大震 煩惱睡醒 業力鐵鏈使開解
無明暗除 所有苦芽 為令斷盡持寶劍
本來清淨 十地究竟 功德體全佛子身
百一十二 相好莊嚴 除我心暗禮文殊
禮敬尊者文殊師利菩薩
以尊具悲極智光 盡除我心愚癡闇
通達經論之義理 祈賜智慧辯才相
禮敬上師文殊尊！
久遠串習大悲雨，澆滅貪著自樂火，如實觀見甚深性，破除遍計分別網。
開解自視於眾生，無倦意荷利他擔，我心繫念文殊尊，信風吹盪頌辭花。
禮敬上師文殊尊！
猶如初升旭日光，環擁巍峨大金山，紅黃光蘊極晃耀，文殊智藏須臾念！
無餘剎中力尋求，善妙依怙無勝汝，我心追隨尊左右，如熱惱象入蓮池！
何時見尊身無間，久漂三有疲若我，趨附邪道剛強心，願隨勝菩提心轉
讚歎文殊語福德，我耳願不離尊語！耳中妙語入無間，講辯著處願究竟！
師尊云何教誡語，決不違越其界限，恭敬一心修持故，願速成就語自在！
龍王乾闥婆梵天，迦陵頻伽鶴鵝王。鼓音不高不低入，詞句圓滿無不全，
不怯不弱樂遍解，相續通順令圓滿，諸根飽足無疑謗，愚昧輪迴遍稱揚。
貪愛自樂正道障，愛執他為諸德藏，是故數習自他換，視諸有情如自己。
嗡阿惹阿巴雜納蒂 (Aum) 啊 (A) 喏 (Ra) 吧 (Ba) 咋 (dza) 納 (Na) 蒂 (dhi)
開我智慧除我愚癡暗
加持令顯通達三藏慧
加持令證無礙大辯才
《讚頌文殊加持大寶藏》/全知麥彭仁波切造
嗡 頂禮勝身文殊童子尊；
頂禮語之自在妙音尊；頂禮遍知智慧勇士尊；頂禮諸佛智慧金剛尊；頂禮手持智慧寶劍尊；
頂禮手握方便青蓮尊；頂禮放射妙慧利箭尊；頂禮手執慈悲大弓尊。我以憶念怙主文殊您，
誠心誠意恭敬作祈禱，願蒙大本尊您親攝受，令我自在獲得八辯才。
嗡阿惹阿巴雜納蒂
(此乃德者於鐵蛇年九月威力大修日間歇時造，芒嘎郎，善哉！).
((In Praise of Manjushri: The Great Treasure of Blessings))
om ku chok jampal shyönnur chaktsal lo
Om! Supreme wisdom body, youthful Manjushri, to you I prostrate!
Powerful lord of gentle and melodious speech, to you I prostrate!
Wisdom being, with a mind of perfect knowledge, to you I prostrate!
Auspicious coincidence of all the buddhas' wisdom, to you I prostrate!
Wielder of the sword of wisdom, to you I prostrate!
Holder of the lotus of skilful means, to you I prostrate!
Shooter of the piercing arrow of knowledge, to you I prostrate!
Drawer of the great bow of compassion, to you I prostrate!
By remembering you, my lord and protector Manjughosha,
And praying with devotion from the depths of my heart,
Guide me and care for me in your great wisdom,
And cause the eight great treasures of my courageous eloquence to be released, I pray!
om a ra pa tsa na dhih hung
Written by the one called Dhih during a session in a retreat focused upon the great and glorious subjugator, on the first day of the ninth month of the iron snake year (1881). May virtue abound!
((文殊開智偈
大悲尊以極遍智光明盡除我心愚癡諸黑暗
契經及論教典皆證得願賜智慧辯才咸顯現
~~~祈禱文殊增長智慧 /全知麥彭仁波切造/益西彭措堪布譯))
德 !
十方三世善逝佛子眾，身之殊勝語之大自在，
智慧勇士至尊之文殊，吾心蓮花之中恆供養。
您乃一切如來之慈父，生育諸聖僧眾法界母，
示現三世佛子之形相，恭敬禮讚無與倫比您。
遍滿法界幻化網游舞，虛空界盡眾生利樂藏，
一切等性智慧金剛身，恭敬禮讚文殊童子您。
紅黃旭日青春韶華尊，心中賜無等樂童子相，
嚴飾天衣綾羅珍寶花，頂具五髻雙足跏趺坐。
依靠熾燃慧光智慧劍，摧毀魔眾遣除重重暗，
童子手持悅意青蓮花，滿足一切所願作勝施。
憶念至尊您身剎那間，能盡迷現輪迴之黑暗，
惠見真實善道之光明，賜予心升日輪之福德。
殊勝妙慧身智文殊尊，我心綻放蓮花花蕊中，
敬獻憩處且以心咒王，懇切祈禱怙主本尊您：
令我具有辨別句義力，敏銳深廣殊勝智慧力，
等同遍照圓滿日月輪，心中速燃智慧之烈火。
遠離退怯一切不能摧，無礙相續永遠不間斷，
無有畏懼猶如金剛杵，令我成就殊勝之辯才。
賜我具有永遠不忘失，一切詞句以及其意義，
廣大無邊猶如大虛空，無盡陀羅尼之大寶藏。
喉間乳海妙音遊嬉力，扣動智者心弦詞優美，
具甘露味舒心極愜意，祈請成就如是語自在。
佛及菩薩聲緣聖僧眾，天龍夜叉人與仙人等，
一切世間所有智慧德，祈請悉皆廣集我心間。
願以圓滿聞思修壇城，令講辯著光明更顯耀，
無慢寂靜利他慈悲心，信等功德大海為莊嚴。
願以彼力於佛之教法，竭力行持殊勝大事業，
文殊聖尊歡喜攝受後，任運自成自他之二利。
..............................................
【五毒‧五種情緒 / The Five Emotions ( 3 ) ─在死與生之間的中陰狀態遊蕩，只有自己的善惡業相隨。】
勿隨欲望而直視貪心
貪欲自解乃大樂空性
樂空妙觀察智並無他
貪自解脫中持六字明
無論你期望從自己的父母、子女、朋友、財富或資産得到何種快樂， 它都不會長久，因爲死亡最終會將他們剝奪。執著毫無用處。
當你死亡時，無論你多麽被崇拜，無論你有多少財富或權力，都絲毫沒有用處。
你將在死與生之間的中陰狀態遊蕩，只有自己的善惡業相隨。
積攢財富和資産，然後保護、增長它們，實在是一件沒有止盡而又令人沮喪的事情。
我們一見黃金與鑽石就被迷住，然後迅速被想占據它們的衝動欲望征服。
然而即使我們想方設法買下昂貴而美麗的事物，我們的執著非但永遠不會停息，反而增加。
由於憂心會失去我們得到的珠寶，我們將它放入保險箱，甚至從來不敢取出佩戴。
在充滿欲望渴求的一生結束後，於中陰界時會遭遇極端的恐懼和驚慌。
從事貿易、農業、或任何獲利於他人之損失的行業，則肯定會帶給我們越來越多的惡業。
對所擁有的永不知足，總是試圖得到自己想要的，我們已經在無數生中使自己徹底筋疲力盡。
放下這些，學著滿足于足够的衣食，難道不是更好嗎？
如果你能致力於以無執的心來修行念誦六字大明咒，
你會發現自己越來越不被俗世的追求所迷惑，你將不再浪費自己的生命。
欲望和執著會回歸它們的本性，也就是觀世音的妙觀察智。
─敏林堪千仁波切 / The Five Emotions五毒之貪欲
...............
Don't hanker after the object of desire; look at the craving mind.
Desire, liberated by itself as it arises, is bliss-void;
This bliss-void is none other than all discriminating wisdom.
In self-libeartion of desire, recite the six-syllable mantra.
Whatever happiness you might expect from your parents, your children, your friends, your wealth, or your possesssions, it will never last long, for in the end they will all be snatched away from you by death- if not before. It is useless to cling to them.
When you die, however much you have admired, however rich and powerful you have become, none of it will be of any use. You will wander in the intermediate state between death and birth, accompanied only by your positive and negative karma. To amass wealth and possessions and then to protect and increase them is an endless, frustrating task.
The sight of gold and diamonds facinates us, and we are quickly overcome by the compulsive desire to possess them. But even if we somehow manage to buy such costly and beautiful objects, our clinging, far from coming to an end, only increases. Worried that we might lose the precious jewelry we have acquired, we put it all in a safe and never even dare to bring it out and wear it. After a whole lifetime based on craving, our experience in the intermediate state can be one of extreme fear and panic.
Working in trade, farming, or any business whose profits are at others' expense is bound to bring us more and more negative karma. Never satisfied with what we have, always trying to get what we want, for countless lifetimes we have completely worn ourselves out. Would it not be better to give it all up and instead learn how to be satisfied with just enough clothing to wear and just enough food to live on?
If you commit yourself to the practice and recite the six-syllable mantra with a mind free from clinging, you will find yourself less and less fascinated by life's ordinary pursuits, and you will no longer waste your life. Desire and attachment will subside into their own nature, which is none other than Chenrezi's all-discriminating wisdom.
.─Minling Khenchen Rinpoche / The Five Emotions/ Desire
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