寄諸佛子，共結來緣 ─敏卓林堪千仁波切越南弘法行&十圓滿/聞法六垢 @ 敏卓林堪千仁波切官方部落格 ─ 敏林堪千仁波切的達瑪師利語自在秘密宮殿

皎月知我願

傳燈去他鄉

波折不能阻

信心不退搖

明月何皎皎

心淨灑馨香

自五月十五日至二十日，尊貴的敏林堪千仁波切應邀傳法，首次踏上了越南的土地！

眾所周知，越南雖亦信奉佛法，然而金剛乘於當地仍屬陌生，簽證亦難核發。對於仁波切能夠蒞臨越南傳授金剛乘，僧俗四眾皆以虔敬之心接受教法，是非常可貴的因緣！

首日(15號 )，仁波切先於河內市給予大眾黃財神的灌頂與開示。

16日，則於大勒市 ( Dalat )當地的大乘寺院授予敏卓林傳承不共灌頂─大悲善逝紅觀音。

在授予大悲善逝紅觀音灌頂之前，寺院依由經典所述，執持一如佛陀住世時之相同傳統，由寺院三位最高階的比丘，先行至仁波切面前獻供、同時請求傳法灌頂與訴說祈願。敏林堪千仁波切對於他們於請法時之姿勢、舉動完全符合經典所述之正確與完美而深深感動！

17日，仁波切於越南胡志明市給予灌頂開示；18日，授予皈依戒；19日，仁波切開示生起次第；20日，舉行放生活動，晚間則由弟子向仁波切獻上長壽法會。

21日，為主持23日敏卓林佛學院開學，仁波切搭機返回印度。──山川異域，風月同天，寄諸佛子，共結來緣！

..........part 2【敏林堪千仁波切的開示：十圓滿】

恭喜 ~ 具足十圓滿的您 ! 感恩 ~ 己之具足此圓滿!

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(( 十圓滿 / The Ten Endowments ))

十圓滿分為五種自圓滿和五種他圓滿。

◎五種自圓滿：

第一種自圓滿是擁有可以產生慈悲和智慧的人身和心智。雖然投生為人，卻仍處輪迴之中，但這是具有價值的寶筏。倘若沒有人身，就如同無具容器以承載究竟真理。人類的身體和心智可以證悟實相並付諸實踐，饒益一切有情。

第二種自圓滿是我們的人身出生在「中土」。所謂「中土」即是有佛、菩薩、與導師們說法的地方，是佛法不斷地被教導和實踐之處，是法輪常轉之所在。我們很幸運的生於這樣一個地方

第三種自圓滿是我們生而六根具足。

我們的眼睛可看、耳朵可聽，諸如此類，以及意識覺知可以分辨正誤。因此我們能知曉哪些應該捨棄、哪些應該培具。而這也是一種智慧洞察力的培養。具足所有的官能以後，我們足以保持全面的覺知，這是彌足珍貴的特質。

第四種自圓滿是我們具有正確的知見，而非持有邪見。

第五種自圓滿是虔誠，也就是堅定不移的信心。如能具有虔敬之心，我們會對佛性和修行之路充滿信心，並堅信自己能夠修行，能對眾生產生無私的慈悲心。

◎五種他圓滿：

五種他圓滿是指五種情況，在這五種條件下我們可以充分利用八無暇和五種自圓滿。

第一種他圓滿是佛陀已經降生在這個世界。我們出生的時代必須有一位佛陀已經出生、證悟並教導佛法。

第二種他圓滿是佛陀已經說法。如果佛從未說法，那我們就永遠不可能遇到佛法或理解佛法。有幸的我們並沒有遇到這樣的情況，我們有機會與覺悟的佛法有所相關聯。我們遇到了「沒有被污染的佛法」：佛法仍然存在並且仍然被修持實踐；純淨的觀點依然存在。

第三種他圓滿是擁有足夠的幸運生活於佛法(具有所有優點與純真的教法)仍然被教導的時代。如果我們出生於更晚些的時代，所有的佛菩薩和大師已經都降生並離世，那就處於末法時代了。

第四種他圓滿是實踐佛法的善知識與典範依然住世。佛法被完整的保存，我們能夠值遇純淨的教法，以及完整修持教法的僧團。

第五種他圓滿，也是最重要的一種，就是上師具有真正的慈悲心！

任何一位教導佛法者，都必須對其他眾生具有慈悲心。否則，無論這位上師多麼努力，佛法都會被誤解，學生們將無法領會正確的觀點。能遇到具有真正的慈悲心、並非為私利而教導佛法的老師，是非常幸運的。

─敏林堪千仁波切 Minling Khenchen Rinpoche / The Ten Endowments /

...........................part3 【聞法六垢】

The Six Stains/六垢 ( 六染污 )

經義闡明：

傲慢無正信，於法不希求，外散及内收，疲厭皆聞垢；

此乃聞法六垢(六染污 )。

遠離斯行以避六垢：諸如驕傲地自認為優越於解釋佛法的老師、不信任上師及其教誨、不遵行佛法、攀緣、內在過度專注於五根(眼耳鼻舌身意 )，以及氣餒，例如當教學長時而無法專注。

再如去除驕傲和嫉妒等之最難以辨識的所有負面情緒。

因此，時刻檢視自心。莫忽視任何細微的自我感受，無論其有關世間或出世間，均將矇蔽看清己之過患，以及他人的良好特質。所以吾人應當拋棄自負，並謙沖為懷。.

倘若不具信心，那麼通往佛法之門將會封鎖於「四不壞信( 淨 ) 」。

於此之當中，又應以永不退轉的信心為目標。

( 註:所謂「四不壞淨(信)」，即「四種不動搖的純淨信念」。就是建立起了對佛、法、僧、戒的堅強信心，不是一般所謂信仰層面的「信仰」，而是來自於真正的聞、思，爾後又求真求證、實修實證而成致的「信根」。)

你對於佛法的關注是未來成就的基礎。

故而依由對教法的深入(程度)與關注，相對成為上品，中品或下品的行者。倘若你對佛法全然沒有興趣，則將無有任何結果。正如諺語所說：佛法不屬於任何人。它只屬於最感興趣者。

是以，聆聽教誨，以極大的努力，忽略熱、冷與其他所有艱苦的考驗。

沉醉於六塵 (註 : 色、聲、香、味、觸、法 )的意識傾向，是所有輪迴的幻覺及一切苦難的根源。每當你聽聞佛法、教法、禪坐或修鍊，非常重要的是不依於過去，不幻想未來，並且勿令當下的思維因外境而分馳。

莫讓自心太過緊張或內在過於專注，讓感官放輕鬆且自在，在緊張與鬆懈之間找到平衡。

不應對聆聽佛法教授產生厭倦。當佛法傳授的過程持續太久，或會感到飢餓或口渴；或當風吹、日曬、雨淋讓你忍受不適等，遇及一如前述的狀況時都不能分心和氣餒。只需滿心歡喜於此刻能享有自在與暇滿人身、得遇具格的上師以聆聽其深奧教導。

事實上，此刻得能聽聞奧義佛法，乃因過去無數劫所累積的功德。它好比人於一生千百頓餐食中，只得嘗一頓飯。因此必須心懷喜悅的聞法，並誓願承受酷熱寒冷及任何艱苦，以求獲得這些教導。

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The Ten Endowments

The Ten Endowments are divided into five self-endowments and five circumstancial endowments.

The Five Self- Endowments:

The first self-endowment is having a human body and a mind that is capable of generating compassion and wisdom. Although a human birth is still within the realms of samsara, it is a valuable vessel. Without this human body, it wouldn't be possible to be a container for absolute truth. This body and mind are able to realize the essence of enlightenment and to take that essence into action for the benefit of all sentient beings.

The second self-endowment is that our human body has been born in a "central land". This is a land where the Buddhas, Bodhisattvas, and teachers have taught, where the Dharma continues to be taught and practiced, and where the wheel of Dharma continues to be turned. We are fortunate to have been born in such a place.

The third self-endowment is that we are born with our six senses intact. Our eyes can see, our ears can hear, and so forth; and your mind conciousness has the ability to discern right from wrong. Therefore we are able to know what to abandon and what to cultivate.. Having all our senses intact, we can remain in the ground of awareness with all of our preceptions, which is a precious quality.

The fourth self-endowment is that we are born with the right view. We are not holding the wrong view.

The fifth self-endowment is the qualitiy of devotion, or irreversible confidence. With devotion, we have confidence in our basic true nature and path of practice. We are confident that we can walk on the path and generate selfless compassion for sentient beings.

.....

The Five Circumstantial Endowments:

The five circumstantial endowments are five circumstances that permit us to fully utilize all eight freedom and five self-endowments.

The first circumstantial endowment is that the Buddha has come into this world. We have been born in a time when a Buddha was born, attained enlightenment, and taught Dharma.

The second circumstantial endowment is the Buddhas teachings. If the Buddha has never taught, we would never be able to meet with or understand the Dharma. We are fortunate not to be in such a situation, we have the opportunity to connect with the teachings and instructions that develop the ground of enlightenment. We are endowed with what is known as " Dharma resting without degeneration": The Dharma still exists and is still being practiced; the purity of the view remains.

The third circumstantial endowment is the good fortune to have been born at a time when the Dharma-with all the goodness and genuineness of the teachings- is still being taught. If we were to be born in a time much later than this, when all the Buddhas, Bodhisattvas, and great masters had already come and gone, we would live in degenerate age.

The fourth circumstantial endowment is that there are living example of the Dharma and the practices. The view has been completely preserved, and we are able to encounter the pure view and connect with the Sangha that practices it completely.

The fifth circumstantial endowment, which is the most important os all, is the genuine kindness in the heart of the teacher. Anyone who teaches the Dharma must have compassion for others. Otherwise, no matter how much effort a teacher exerts, it's likely that the Dharma will be misinterpreted and that students will not be directed to the correct view. We are fortunate to have met teachers with genuine compassion who do not teach for personal gain.

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The Six Stains

In the Well-Explained Reasoning, it says:

Pride,lack of faith and lack of effort,

Outward distraction, inward tension and discouragement;

These are the six stains.

Avoid these six: proudly believing yourself superior to the teacher who is explaining the Dharma, not trusting the master and his teachings, failing to apply yourslef to the Dharma, getting distracted by external events, focussing your five senses too intently inwards, and being discouraged if, for example, a teaching is too long.

Off all negative emotions, pride and jealousy are the most difficult to recognize. Therefore, examine your mind minutely. Any feeling that there is something even the least bit special about your own qualities, whether worldly or spiritual, will make you blind to your own faults and unaware of others’ good qualities. So renounce pride and always take a low position.

If you have no faith, the entrance to the Dharma is blocked Of the four types of faith, aim for faith that is irreversible.

Your interest in the Dhrama is the basis of what you will achieve.

So depending on whether your degree or interest is superior, middling or inferior you will become a superior, middling or inferior practioner. And if you are not at all inerested in the Dharma, there will be no results at all. As the proverb puts it:

The Dharma is nobody’s property. It belongs to whoever is the most interested.

Listen to the teachings, therefore, with great effort, ignoring heat, cold and all other trials.

The tendency of consciousness to get engrossed in the objects of the six senses is the root of all samsara’s hallunicination and the source of all suffering. Whenever you are listening to the Dharma, teaching, meditating or practising, it is important not to follow tendencies from the past, not to day-dream about the future and not to let your present thoughts get distracted by anything around you.

Do not let your mind get too tense or too inwardly concentrated; let your senses be naturally at ease, balanced between tension and relaxation.

You should not tire of listening to the teachings. Do not feel discouraged when you get hungry or thirsty during a teaching that goes on too long, or when you have to put up with discomfort caused by wind, sun, rain and so forth. Just be glad that you now have the freedoms and advantages of human life, that you have met an authentic teacher, and that you can listen to his profound instructions.

The fact you are at this moment listening to the profound Dharma is the fruit of merits accumulated over innumerable kalpas. It is like eating a meal when you have only eaten once every hundred mealtimes through-out your life. So it is imperative to listen wiht joy, vowing to bear heat, cold and whatever trials and difficulties might arise, in order to receive these teachings.

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