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   祝福的表面之下,往往覆蓋著危機、恐懼,或祈盼。

   我們要做的,向來就不是看著危險而放棄前行,

   讓我們不揣測且堅定,因為這既是故事的隱喻,也是謎底。

是以,如貧女難陀,發心於佛前供燈;一如在心之深處,點燃一盞長明心燈。

點燃一盞心燈,陰影便無處躲藏。即使只是微光,仍是幽闇盡頭的光明;不只照亮自己的黑暗,也可能適時為他人借光。

一如宇宙裏的微光,也許因為距離,不知別的光的存在。

但自遠處看,我們都不是孤獨的。故請不要害怕自己溫暖著別人的存在!

讓我們持咒祝禱與持續自淨利他的實踐與行動 ~~ 願你我不論於何方,

皆能緣於「法」而開啟善門,並共同為此娑婆供養光明 !

   

   並衷心感謝您多年來對我們的默默關心與護持。感恩 !

 

 

 

                         ~    齋僧燄續佛燈‧啟以法界光明  

 

   敏卓林佛學院 2017 結夏安居暨明燈燈供法會通啟

 

福田  1 :  敏卓林佛學院  2016  結夏安居暨萬燈燈供法會通啟】 

  2017˙8 /7 ~ 9 /20  ( 45 │依藏曆每年 6  15 至 30 

 

降伏魔力怨 除結盡無餘

露地擊楗椎 比丘聞當集

諸欲聞法人 度流生死海

聞此妙響音 盡當雲集此~ 《佛說受新歲經》

印度敏卓林寺於每年的藏曆六月十五日,於清晨五點敲響壹年唯敲壹次之楗椎時,即為45天的結夏安居揭開序幕!一如既往,敏卓林於安居期間,除了遵循開山祖師德達林巴尊者之遺制,依時虔修諸法,並供養萬盞明燈以饒益法界有情。尊貴的敏林堪千仁波切於安居之前亦捎來訊息,期勉居士於安居期間共同精進心性。

 

 敏林堪千仁波切親函之開示  

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               結夏安居 的傳統始於佛陀時代延續至今。雨季安居期間不只僧眾,連在家居士都奉行戒律;於此期間,居士或有茹素、暫停飲酒或抽菸。

        我知道有些人已接受過許多教學,或已完成許多法行,其已足之助其往生佛陀淨土或開悟;然而,有些人仍希望得致更多的教導或建議,或是希冀一再被提醒;因此現在我(敏林堪千仁波切)要與你們分享,並希望能激勵所有人更努力地實現自我的期許。

        修持佛法時,懷有良善的動機是非常重要的。修行時,諸如持咒和聽聞教法,倘若不具良善動機則無法具有成果,故而了解每個修行背後的動機是首要之事。例如,燃香或點燃酥油燈時,倘若動機純淨,那便是真正的修行且具功德。我注意到:除了少數人外,大多數者,甚至連在壇城頂禮與寺院禮拜之際,都不太重視心存利他與良善的動機。是以,吾人每當持作善行時,都應以自利利他為宗旨;以「為了一切有情之暫時與究竟的安樂之心」來累積功德,敬請務必將此牢記於心並行持之!

        倘若出自利他的動機而協助他人,則此奉獻可被視為功德。故此皆取決於吾人之意念,從而分辨出是否為具德之善。不具此中動機,則難以論其是否為具德之行。故而,我們不應誤把供養、大禮拜、誦經單只視為功德,而應更加重視的是惠及他人。例如,無論在政府機構或私人企業,即使是在辦公室工作幾個小時,如以良善的動機和利他之心來工作,即是一種正向積極的作為,如斯肯定會為此世與來生得致善果。

       再者,多數人堅信打坐冥想與閉關方為佛法修持之道;但實際上,以淳良之心幫助他人亦是等同重要。反之,若有人為自我的名聲與財富行佛法之事,其外相或許看似真實之佛子行,事實卻不見然。故而,檢視自心是非常重要的。

         正如某些人正繞行寺院或手握念珠,但若仔細觀察,會發現這些人實際上正批評著他人。佛法的本質是慈悲,並可從自心中感受。人們應將自己與萬物視為平等,眾生於渴望和平與希冀遠離痛苦都是一樣的。

       如果我們對這兩個事實有更深入的了解,即會逐漸生起利他的想法。真正的慈悲心應伴隨著四無量(四梵住:慈悲喜捨),因當下所產生的世俗同情心難以持續一兩天。真正的佛法也非只對佛陀和菩薩進行供養,此之對佛菩薩已無影響。但若有意淨化我們的染污之心,且為他人開展慈悲,此將助益吾人心靈感到滿足與停止錯誤的作為。

         佛法可被視為一條遵循道德與道義之路。此外,若能修持完成密續和佛典所有的課程,這就太棒了,但對我們而言,這很難完成。儘管如此,做真正的實修是值得的,其引領我們於未來朝向正面積極的生活。許多人缺少如斯認知,將修行侷限於如誦經、繞塔、大禮拜、供燈的小範圍。真正瞭解佛法哲理的修行者,能跳脫出許多事務的限制。即使無法精通哲理,所有佛法的真髓是擁有純粹良善的動機即已足夠。正如佛陀與蓮花生大士所言,不具純粹良善動機的本質,其修行將不會有成果。

        佛陀教授了許多關於如何善用自己想法或正確的思考方式之重要性。如佛所言,所有事物皆取決於心,其掌控一切,身體感受之悅樂或痛苦亦由心生。因此,佛陀首先教導我們擺脫心中的消極情緒,如慾望、仇恨、無知、我執等等,因為其將吾人感覺到的一切轉變成不愉悅的狀態。若身體的一部分不舒服,心就會意識到,乃因心具掌控性,其又根據感知的情況來決定身體狀況。因此,偉大的寂天菩薩(Shandit deva)說:「有情獄兵器,施設何人意?誰製燒鐵地?妖女從何出?佛說彼一切,皆由惡心造。」(入菩薩行論第五品)

        人們在地獄中可能看到或經歷的所有可怕事物,均由無知與草率的心所造成。故而,在做任何事情之前,檢視自身的心靈狀態並思考其可能導致的後果,這是非常重要的。諸多錯誤均由於缺乏對自己的檢視。倘能如我所云而正確地檢視自心,則能擺脫犯下更多的過失,獲得平靜與快樂。

       眾所周知,我們每日在老化,體能感官遠比青少年時期遲鈍衰弱許多。吾人身體之內在與外在變化如斯此迅疾,遠超出我們所能掌控。而我們被這股變化的力量推動著,導致往往沒有時間正確地思考自己正在做著什麼,以及這些作為是否有利眾生。所以,停下幾秒並好好思考,永遠不嫌太晚。

~~尊貴的敏林堪千仁波切

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【人間作何功德最大?】

我向你合掌

有一世你對我行布施

我記得

你分了食物

讓素面相見的我果腹

我向你合掌

有一世啊當我行走山徑

你走在前面

發出歌聲

並為我移走了斷枝

以及亂石

我向你合掌

有一世我哀傷的時候

你給過我

溫暖而慈悲的眼神

 

是以我向你

深深合掌

許悔之

 

佛陀至忉利天為母親說法時,天人界的天人不知應以天人們的飲食供養釋尊,或以人間的食物供養這位人天怙主 ? 後來佛陀說了:「我來自人間,就以人間的食物供養我吧 !」於是天人們便歡喜的以人間飲食供養佛陀。

唐道宣律師,持戒嚴謹,感天人送食。某日律師問天神:「人間作何功德最大?」 天神敬答: 「齋僧功德最大!」

唐肅宗亦曾問國師云。朕要設齋布施。每聞僧尼間無戒德。如何即是。答曰:「荊山有尚雜塵沙。麗水有金寧無瓦礫 ……… 但供養泥龍。自有真龍降雨。」

昔日,成就者巴楚仁波切在日當山洞修行時,曾對一位修行人說︰「你能回憶前世嗎?我能回憶前幾百世之事,曾有一世為妓時,供養了大成就者黑星一個金手鐲,自此以後從未轉生過傍生及愚痴者。」

《屋世經》則載:世尊云:「阿難,如來安住法界中,而合掌功德不可耗盡,何況布施等餘功德。

阿難,依靠佛、法、僧所生善根,輪迴中永不耗盡,皆為成就佛果之因。」佛亦云:「我不攝眾,我亦是僧数」

是以吾人堅信僧寶乃至於佛法的傳承,居士之發心護持,恭敬供養,是正法長住世間的重要原因與支柱。

僧在佛在、僧在法在,僧寶主持正法城,為有情之離苦得樂而努力延續佛之不輟慧命! 

佛曾說: 「我不攝眾,我亦是僧數」;於僧眾中會有已成就或當成就之賢聖。     

故吾人如理如法供僧如供佛 !

《屋世經》中,世尊曾云︰「阿難,依靠佛、法、僧所生善根,輪迴中永不耗盡,皆為成就佛果之因。」

善哉!善哉!善哉!

 

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慧燈破諸闇

供燈一如如意珠般為善妙之法,隨順各人心願來日現顯相應善報。

於佛前點燈,是願點燃心燈,並藉著諸佛加持之光明,照破自心中幽闇無明處,以期心生慧解,成就智慧波羅蜜。

一如大圓滿教法所示:點燈的密意,如同眾生心光。

願燈具成為等同三千大千世界   願燈芯僅成須彌山王

願燈油僅成汪洋   此燈之數      億盞得現於每尊佛前

願此光明     消除三有頂以下  無間地獄以上      所有無明之黑暗

願十方諸佛菩薩之淨土     皆得願明親見   嗡  班雜   阿洛給   阿吽 ~ 點燈祈願文

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◎【護持結夏安居 ~ 祈請十方善信無量隨喜與踴躍 】:

   1) 祈請45位發心護法功德主 ( 供養參與45天法會齋糧與明燈供養 )以個人或團體擔任【壹日總壇主】:壹日所需之齋糧、供茶、供品、供花、供燈酥油之淨資約臺幣參萬元。

   2) 歡迎隨喜供養 (供養參與45天法會齋糧及明燈燈供 )   § 45天期間皆歡迎參贊,如蒙發心護持,祈請盡量提前郵政劃撥( 可先行email 或以傳真迴向名單。

懇請註明劃撥之日期或預定劃撥之日 ) │ 亡者先人敬請註明「往生者」。謝謝。

………………………………………

【福田 2 : 智慧良田 

 

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2017.7 月應巴麥欽哲仁波切邀請蒞台口傳《四心滴》之尊貴的第九世東滇仁波切 ( H.E.Choje Togden Rinpoche ),為直貢噶舉傳承拉達克法主 ─最高的精神領袖(Choje)

仁波切在台期間翻閱了由敏林堪千仁波切指導、敏卓林佛學院編製印行的【敏卓林食子】後,表示歡喜與喜歡,並希望能帶一本回拉達克。

遂託了巴麥欽哲仁波切之福,我們歡喜供養此書予已屆八十高齡,但仍精神奕奕,為法教不辭辛勞的成就者!

並感謝所有發心護持敏卓林密續經典助印的大德,此中饒益與榮耀,同屬大 !

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藏地有這樣一則故事:

有一個人出家以後,依止上師。上師讓他為僧眾印經,並說:「有福報就會有智慧,你從現在開始培福。」

於是他每天用印經板刻印經書(彼時沒有油印機、復印機,靠的是印經板手工勞作),從早到晚、日復一日、年復一年地印,一直印了幾十年。

但有一天,他突然厭煩了。心想:「上師是不是說錯了?為什麼我積累福報這麼久,但還沒有開智慧,還是這麼笨呢?不如我請文殊菩薩作個證明吧!」

於是他說道:「文殊菩薩啊!上師說 "只有積累福報才能開智慧",現在我要把印經板扔到空中,如果它掉下來,就說明上師說錯了;如果不掉下來,那上師就是對的(他只是找個借口而已,自己也知道百分之百會掉下來)。」說完以後,將板子扔了上去。

但等了一會兒,板子竟然沒掉下來!他抬眼一看,文殊菩薩顯現在空中,接住了那塊印經板。

菩薩說:「不要對上師生邪見,你的上師說得完全正確。你要繼續為僧眾發心,以後會開智慧的。」    

他又驚又喜,愣愣地站在那裡。長期印經的福德現前了,就像無著見到彌勒一樣,他見到了文殊菩薩。從此以後,他對上師再也不生邪見了,只有信心和感恩。他依然天天印經,最終也開啟了智慧!

.........................

敏卓林佛學院欲為新生代僧伽之正見築基,故目前需印行許多經典。

目前最新決定為印製正在進行編製之典籍 :《妙慧極明論》(legshed Sherab rabsel );或譯為 《般若(妙慧)極明疏》。

此經典共七輯( 7000本),所需編製印行之費用為台幣七十萬元 ~ 尚祈各位善友慷慨隨喜共植此智慧福田,以利僧眾學習 ,吾人亦同種智慧之因 !

( 敬請註明助印項目, 謝謝 )

http://khenchen.pixnet.net/blog/post/343130851

 

【福田 3 : 三千諸佛皆出在廚中─金衣缽,銀客堂,珍珠瑪瑙下廚房之能量良田 】

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協助大慈菩薩之工作 : 廚房雖然是苦行地但卻也是成佛作祖之地。叢林裡,許多大德都親自服役 於廚房,修行人之性命,實繫於廚中人之手,如法辦造飲食,奉佛供僧者,謂之大慈悲菩薩。

 

仁波切新送來的這畝福田 ,乃因目前佛學院使用的是LPG gas,每天需用掉一桶,費用高昂。

在訪視了其他寺院的廚房設施後,發現其節能性佳 (可10-15天置換一瓶 );同時採以蒸氣為主來烹食較為衛生之外時間上也快了一倍以上

經由評估後,置換廚房能源設備與相關炊事裝置的更新費用約需35萬台幣。( 更新:截至 8/14不足二十萬元 )

目前已有許多寺院的廚房採用此新型設施,由於我們沿用佛學院重建前的設備,故而落後許多。今為能節省大量的能源成本,及令廚房工作之僧伽減輕工作量與辛勞,以及減少炊事工時,但祈十方護持此更換設備之善事。

祝願發心護持此畝福田者,能共香積廚房內部更新之緣起:亦能相應吾人於內在轉換能量具新象!

( 敬請註明護持 廚房設施更新, 謝謝 )

【護持

但祈十方無量隨喜與踴躍

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【敏林堪千仁波切台灣辦事處】

【電話】( 02 )2242-1210 • 0958-934288

【傳真】( 02 ) 2304-7338

【信箱】easternsun9@yahoo.com.tw

【護 持】郵政劃撥 : 50351331 │ 戶名 :徐淑慧     

( 敬請註明護持項目 ) 

【 Paypal Donate 線上刷卡護持】http://www.khenchenrinpoche.org/fundraising/

( 單據 & 迴向名單請 Email 至 easternsun9@yahoo.com.tw  謝謝)

【附註】如蒙發心,歡迎先行以email 、簡訊或傳真迴向名單,以利迴向名單之製作傳抵,謝謝!

懇請同時註明【供養淨資】與【預定之劃撥日期】,以利後續作業,謝謝您!

........................................................

[A few gentle reminders & suggestions for Monsoon retreat 2017 from H.H.9th Minling Khenchen Rinpoche ]

 

The tradition of Monsoon retreat or summer retreat began during Buddha’s time and has continued till now.

During the monsoon retreat, not only monastic but also Laypeople observe the retreat. Lay people sometimes give up things like eating meat, drinking alcohol, or smoking during monsoon retreat. 

I know people have received many teachings or have done many practices which would be enough to be born in Buddha field or be enlightened. However, there are some people who want more teachings or advices, or who want to be reminded again and again. Therefore, now I am sharing with you and hope this would energize you all to work harder towards attaining whatever you all wish for. 

To do any Dharma Practices, it is very important to have a good motivation. Practicing dharma, like chanting mantras and listening to the teachings, will bear no fruit without good motivation. So it is important in the first place to know the reason behind doing any practices. For instance, burning incense or butter lamp is true practice and also be considered a merit, if it is carried out with a pure motivation. I have noticed that many people pay less attention on altruistic mind and good motivation even while prostrating in shrines and templesexcept few people. Therefore, whenever we are in an act of performing a merit, we should aim for the benefit of oneself and others. We should all bear it in mind that very reason for accumulating such merits is to fulfill the temporal and ultimate happiness of all sentient beings.

 Offerings made to others can be considered a merit if it is initiated with the kind motivation of benefitting others. So it all depends on the way we think, and a virtuous act can be identifiedand differentiated from an unvirtuous one·

Without such motivation, it would be hard to identify an act as virtuous one. Therefore, we should not misunderstand that the act of offering, prostrating and chanting alone as a virtue, but should give more importance on benefitting others. For instance, even while working for few hours in office, be it in government sector or a private one, if one does it with the pure motivation and altruistic mind, it can be considered a positive one. Such acts will surely bear fruit in this life and in the next one too.

Moreover, most people cling on the concept of mediation and staying retreat as a true dharma, but in reality, helping others with pure mind is also of same importance. Instead, if someone performs a dharma with the aim of benefitting oneself and for the sake of fame and wealth, it may look like an act of true dharma but is not. So, it is important to examine our own mind. Some people circumambulate a temple or hold a rosary, but if examined properly, they may be actually criticising about others status and so on. The essence of Buddha dharma is the compassionate mind, which you can feel from the state of your mind. One can relate all beings as equal on the bases of oneself desiring peace and avoid suffering.

 

If we have deeper understanding about these two facts, gradually the mind of considering others more important than oneself will arise. A genuine compassionate mind should be accompanied by four immeasurability. The temporal compassionate mind that has instantly grown right now can hardly continue for a day or two. A true dharma is not just about making offerings to Buddhas and Bodhisttavas since it makes no difference to them. But if there is any intention to purity our defile mind and develop compassion for others, it would help development to contentment and cease away our wrong deeds.

A Dharma can be understood as following a path that is ethically and morally right. Moreover, it would be excellent if one can accomplish all subjects of practices taught from Tantras and sutras. But it is difficult to practice them all for usnevertheless, it would be worth of doing a true practice that can link us to a positive life in the future. Lacking this knowledge, many of us are left behind as we confine our practices to a small limitation like chanting, circumambulating, prostrating and offering butter lamps. A realized practitioner of Buddhist philosophy is unbound from lots of alternatives.Even if it isimpossible to master the philosophy, it is enough to have a pure motivation, which is the essence of all Buddha dharma. As said by Buddha and Guru Padmasambhava that without the essence of pure motivation, no practice will bear fruit.

 

The Buddha has taught us a lot about the importance of knowing how to utilize one’s mind or the way a person should think. As he has said that all things are depended on mind and a mind can dominate everything, the pleasure or pain a body can feel is also dependent on mind. Therefore, Buddha first taught us to get rid of negative emotions of our mind like desire, hatred, ignorance, ego etc, as they transform everything we feel into an un-pleasant condition. If a part of our body is not comfortable, the mind will realize it and as the mind is more dominant, it decides the condition of our body based on the conditions of its own. Hence, the great Bodhisattva Shanditdeva said, “The land of burning irons in hell, who created it? What caused the big and furious fire all around in hell? It is no one but the sinful mind as said by the Buddha”. All thefearful things that person may see or experience in hell are caused by the ignorant and careless mind. Therefore, before doing anything, it is very important to examine the state of our mind and think about the consequences that it may lead to. A lot of mistakes are made due to lack of such examination. If the mind is properly examined as I have said, we can get rid of making more mistakes and we can gain peace and happiness. 

So as we all know, each day we are getting older and our senses becoming weak comparing to our teenage years. Internal and external of our body, things are changing so fast that we are not able to control it. We are pushed by this changing force that we have no time to think properly what we are doing and the benefits of all these. So, it is never too late to STOP FOR SECONDS AND THINK.

 

 

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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

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