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六塵之色法 │The Six Sense Objects─Forms

色法 :

如欲識本尊,色法所現皆關鍵。

無執於美醜,則趣色法究本性。

釋執則無二,唯現尊勝觀音相,

色法自解脫,誦持瑪尼六字明。

 

心如虛空,本無形體;無論導向輪迴或是涅槃,心,唯以身軀為緣,隨業行而起。即便處於中陰,我們仍然具幻身,體驗從一種形體至另一形體的各種存在的階段。

當身心(名色)合為一體時,現象界就能夠透過六個感官以感知相應之覺受。

感官的功能,即是單純地去覺知這些相應事物(所緣)-色、聲、香、味、觸、法 而不添加他者;心只是執行分析的動作:「這是美麗的」、「這是醜陋的」、「這將會傷害我」、「那會為我帶來愉悅」。產生主觀闡釋的,並非外在物體之色相,也非眼根或是視覺的感觀;最終導向業報累積的,仍是這顆心。一個美麗的物體並不具備讓心受惠的潛在質量,醜陋的物體也不具有讓心受傷的內在力量。美與醜乃源自心的投射。能夠產生喜樂或悲傷的,並非來自外在物體本身。譬如:一個人對某人乃樂之所緣,但對另一個人,卻是苦之所緣。賦予所緣屬性者,心也。

如斯,當第六意識感知其中一個根門觸及一個物體,無論愉悅與否,心會取此扭曲之感觀,此之便為輪迴的基礎。然而,倘若沒有執取,心就會趨向解脫智。此之純淨涅槃的體驗,則不再存有放下愉悅感受的必要。為了放下所有的執取,你必需訓練自己,將一切視為佛境,而一切眾生皆為聖者。如此看待事物,能讓觀感超越世間法、趨向本之純淨,讓你真正體悟到佛地的境界

正如現下我們都會被美麗的事物所吸引,對醜陋的實物則會抗拒;見到朋友時具生歡喜,見及不悅之對象便生懊惱。這些主觀的反應,皆源於心在此中之執取。當我們能夠把負面的力量視為觀音的智慧,這種執著即會隨之淨化,從此再也沒有負面能量得能擾亂我們的生活和修行。當我們見及一切現象皆如本尊、曼陀羅(咒語)、和智慧般之無染純淨,那麼所有的感官即可作為(修行)之道。在我們見及所有的一切,皆如觀音的幻化自虛無升起,從而見到廣袤無泯的純淨,我們就不會再對好與壞、淨與不淨升起分別心,所見唯只觀音之化現。朋友是觀音、敵人是觀音,所有眾生皆為觀音。

一但升起此等體驗,切莫產生執著,抑或升起慢心。

這個廣袤無泯的純淨並非禪修之產物,其乃物質之真實體性。於金礦中,黃金不會因與其它雜質相混而變質;透過提取精煉的過程,即可回復本來相貌。同樣的,宇宙所有一切有情無情眾生,其性本空。現象不因不淨之觀念而損毀,亦不因潔淨之觀念而改進。其本性是單純的,始終如其本體。

敏林堪千仁波切

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The Six Sense Object ─Forms

Forms:

To recognize as the deity whatever forms appear is the crucial point of the development stage;

Not Clinging to appearance as beautiful or ugly is liberated into its own nature.

Free of clinging, mind as it appears it the body of Supreme Chenrizi.

In the self-liberation of visual experiences, recite the six-syllable mantra

Mind by itself is intangible, like empty space, and can only engage in any activity, whether leading to samsara or nirvana, through the medium of body. Even in the bardo we have dreamlike body which allows us to experience the various stages of the passage from one existence to the next.

While mind and body are united, the phenomenal world can be perceived through the organs of sense and their corresponding consciousnesses. The function of these sense-consciousnesses is simply to perceive their corresponding objects- forms, sounds, smells and the rest- without adding anything. But the mind then elaborates on these perceptions, thinking,'This is Beautiful," "That is ugly,"This might harm me,”"That will bring me pleasure,". It is not the form of the external object, nor the eye, nor the visual consciousness that produces these subjective elaborations, which in the end lead to the accumulation of karma; it is the mind. A beautiful object has no intrinsic quality that is good for the mind, nor an ugly object any intrinsic power to harm it. Beautiful and ugly are just projections of mind. The ability to cause happiness or suffering is not a property of the outer object itself. For example, the sight of a particular man can cause happiness to one person and suffering to another. It is the mind that attributes such qualities to the perceived object.

When in this way an object encountered by one of the sense organs is perceived by the sixth sense, mind, as either pleasurable or offensive, this distorted perception is brought about by grasping. Here is the very basis of samsara. But if there is no grasping, the perception is liberated into wisdom. This is the experience of the purity of nirvana, where there is no longer necessary to reject pleasurable sensations. It is in order to be free of grasping that you should train in recognizing all appearances as Buddha-fields and all beings as deities. To see things in this way transforms your perception of the world into primodial purity and allows you to realize the qualities of the Buddha-fields.    

As we are now, we feel attracted to what is beautiful and repelled by anything ugly; we feel happy when we see a friend and upset when we see someone we dislike. These subjective reactions are all produces by the mind's clinging to objects. When we are able to see even negative forces as the display of Chenrezi's wisdom, that clinging is purified and no negative forces are able to disturb our life or practice.  When we perceive all phenomena as primodially pure, as the display of deities, mantras, and wisdom, all sense perceptions can be used as the path. When we see that everything arises out of voidness as the manifestation of Chenrezi, and thus recognize the expanse of infinite purity, we then no longer discriminate between good and bad, pure and impure; it is all the display of Chenrezi. Firends are Chenrezi, enemies are Chenrezi, all are one as Chenrezi.

When this experience arises, be careful not to hold on to it or feel proud about it. This vast purity is not the product of our meditation; it is the true nature of things. Gold is never fundamentally altered by being mixed with the materials in gold ore, and through the processes of extraction and refining it merely becomes itself. In the same way, everything, the whole universe and all sentient beings, is primodially void. Phenomena are neither spoiled by the idea of impurity nor improved by the idea of purity. The true nature is simply, always itself.

─H.H. Minling Khenchen Rinpoche

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༻敏卓林線上直播 ~ 敏卓林蓮師八神變大成修法會( 藏曆二月初八至初十 )/Tsechu Drubchen

自我入滅後八載,我將重現於世間 ,
烏迪亞納國土中,具有蓮花生之名。
我將為密咒教主。
──釋迦牟尼佛/《圓滿聚集殊勝續》

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( (( 敏卓林蓮師八神變大成修法會( 藏曆二月初八至初十 )/Tsechu Drubchen /Mindroling monastery ) )
印度敏卓林寺於Tsechu Drubchen的最後一天(2017/4/6),舉行了整日的金剛舞,以誌念蓮師之誕生。

此法乃依由藏王赤松德贊的語化身:咕嚕卻旺尊者(Guru Chowang 1212 - 1270)所取出的伏藏法:上師密集( Lama Sangdu )為主的法會,並藉由金剛舞,傳達了殊勝的祝福。

《上師密集/Lama Sangdu》不單是《大寶伏藏》中上師部的主要修法,亦是藏傳佛教各派於藏曆初十常修之法門。著名的《蓮師七句祈請文》即從此伏藏中取出。
祖古烏金仁波切曾問宗薩欽哲確吉羅卓仁波切:「要從《大寶伏藏》所包含的所有伏藏法當中分辨出最重要的教法... 您認為哪些伏藏法最重要呢?」
宗薩欽哲確吉羅卓仁波切回答:「就上師這部分來說,沒有比咕嚕卻旺《初十修法八品》(Tenth Day Practice in Eight Chapters,出自上師密集 Lama Sangdu) 更偉大的教授了,這是所有上師相應法儀軌中最具權威性的。

 

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尊貴的敏林堪千仁波切的 Gompa - Tibetan Monastery Services 錄影介绍

很榮幸地宣佈,2017年3月29日於敏卓林寺舉行的八大黑嚕嘎蓮師巖藏竹千法會-- 4/6 圓滿日的免費線上直播服務,

現已於線上服務合作伙伴法會網—西藏寺院服務( www.gompaservices.com )開放註冊,註冊將於4月10日截止。

༻線上直播活動:

1: 八大黑嚕嘎蓮師巖藏竹千法會淨障儀典。

2: 金剛舞表演。 由於其巨大的加持力與其淨障的能量,金剛舞的表演每年都讓藏族社群殷切地期盼 。

為期十天,在印度敏卓林寺舉行的八大黑嚕嘎蓮師巖藏竹千法會,是跟大力金剛神有關的大修行。 竹千為“大成就”之意。 它是在金剛乘傳統中密集式修持的一種形式。於一壇城中成就之法會,期間咒語從不間斷,共修大成就之儀軌、本尊之薈供、護法供贊、囑託事業等,旨在產生覺醒與大力金剛神無漏的超然環境,對於所有參與者來說,單純的將這個世界同神聖的境界來守護。

本竹千法會的線上直播已將現場錄製並於當日稍晚上傳(印度時間)。 影音檔將會留在線上直到4月20號,您可以選擇在那之前的任何時間上網收看。

雖是免費線上直播,但觀看線上直播仍必須要註冊。 在註冊時,您也有機會發心護持卓林寺。

註冊請至法會網—西藏寺院服務 www.gompaservices.com 並登入您的法會網帳戶點選 Special Events(特別活動),然後點選 Mindrolling(敏卓林寺)並點選‘See list of special events scheduled to be webcast.’(察看特別活動的線上直播時間明細表)。 如果還沒有一個法會網帳戶,您可以在法會網—西藏寺院服務 www.gompaservices.com 點選 Sign in / Create Account(登入/開戶)來開設帳戶。

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[ The Eight Manifestations of Guru Rinpoche]

蓮師為了渡化眾生而顯示的八種神變:
⊙Padmavajra,海生金剛,切斷五毒的根
⊙Padmaraja,蓮花王,給予眾生現世最大的利益
⊙Padmasambhava 蓮花生,加護眾生給予信心
⊙Dorje Drolod,怖畏金剛,馴服夜叉與傲慢的眾生
⊙Suryaprabha,日光上師,教導密法的本質
⊙Sakyasimha,釋迦獅子,指引眾生走向解脫之道
⊙Simhanada,獅子吼聲,擊退外道的干擾
⊙Dhimanvaruchi,愛慧上師,大量的給予經典咒語教法

第四世班禪樂桑曲堅曾云:
“大智成就蓮花生,化身具德阿底峽,又化羅桑紮巴華,我無其餘皈依境。”
意謂於前弘時期開創藏地佛法的蓮花生大士,化身為後弘時期再弘佛法的阿底峽尊者,又化身為具德宗喀巴大師,除此三者以外,沒有其他皈依境。由此可以看出,此三大教派的祖師皆為同一化身。

第二世達賴喇嘛格鄧江措也說:
“成就持明蓮花生,五百頂飾阿底峽,金剛持佛宗喀巴,異身遊舞吾頂禮。”
成就持明者的蓮花生大士,印度五百班智達之頂飾的阿底峽尊者,藏地與金剛持無二無別的宗喀巴大師,這三者顯現上身體不同,實際上是一個本體。

華智仁波切還說:
“五明通曉開顯薩班尊,顯密善說之源宗喀巴,一切佛法教主龍欽巴,雪域三大文殊我頂禮。”
即謂無垢光尊者、宗喀巴大師、薩迦班智達,這三位尊者被稱為“雪域三大文殊”,均是由文殊菩薩一人所化。試想,假如各宗各派真的完全相違,文殊菩薩也不可能如此化現。
著名的格魯派大德土官說:“阿底峽尊者、達波瓦(密勒日巴尊者的傳承弟子)、宗喀巴大師三者,均是蓮花生大士的化現。”所以,噶舉派與格魯派的究竟密意,實際上是一致的。
那麼,薩迦派的大德是否跟寧瑪派的無別呢?也是。如《蓮師略傳》所載:
“爾時上地名薩迦,父名文殊母度母,其二所生吾化身,子名根嘎嘉村者,彼將重修吾殿堂。”意即在上方一個叫薩迦的地方,父親名為文殊(蔣華),母親名為度母(卓瑪),他們的孩子根嘎嘉村(薩迦根嘎嘉村,《薩迦格言》的作者),是我蓮師的化身,將來會修復我的殿堂。可見,薩迦班智達也是蓮師的化身——這裏個別薩迦派的弟子很高興,一個個笑眯眯的!
此外,覺囊派的大德多羅那他,也曾在自己的密傳中透露,他是無垢光尊者的轉世。
所以,各派高僧大德的密意並不矛盾,學習哪個宗派,都沒有任何不合理之處,千萬不要站在自宗立場上,詆毀其他的宗派。_索達吉堪布
.....

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善男子或善女子,任何對我具信者,我即蓮花之所生,從未捨離諸信眾──我如守門如護衛,睡臥其人門檻上。
──蓮花生大士

........
"If you have strong faith and confidence in me,
I will look on you with compassion: this is my promise,
And never will I deceive you." ─Padmasambhava
.........
The last day of the Tsechu Drubchen: A full day's Lama Dance in honour of the birth of Padmasambhava (Guru Rinpoche) based on the Hidden Treasure (terma) called Lama Sangdu, discovered by Guru Chowang (1212-1270). It is said that just to see and hear this dance conveys a powerful blessing.

The Eight Manifestations of Guru Rinpoche are the eight principal forms assumed by Guru Rinpoche at different points in his life.
The Eight Manifestations of Guru Rinpoche do not depict different Padmasambhavas, but reflect his ability to appear according to different needs and demands. In fact, they are called in Tibetan Guru Tsen Gyé, the eight ‘names’ of the Guru; each manifestation demonstrates a different principle that unveils the innermost nature of mind. As Guru Rinpoche said: “Mind itself is Padmasambhava; there is no practice or meditation apart from that.”

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 您可以了解更多 :

The crucial point of recitation practice │敏林堪千仁波切之開示 ~ 持咒之關鍵 │六塵之聲塵

http://khenchen.pixnet.net/blog/post/290598253

 

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