敏林堪千仁波切與您分享 ~ 是夜關鍵之三更 :
今時浴佛 -當遙想是夜關鍵之三更，知衛塞之意義！
衛塞節的意義，乃在於佛陀，以及佛陀向人類傳遞的世界和平之訊息。
當我們回溯佛陀與其證道，會立即被提醒佛陀於成道之夜，其獨特及最深奧的智識與洞察力，其恰發生於此是夜之三更。
是夜之首更，佛陀的心平靜、清澈與純淨，淨光自內而生，同時生起智識和洞察力。佛陀見及己之宿世，由一世至二、三、乃至多達五世，其後呈倍......十、二十、三十至五十世，爾後百世、千世等等。
當佛陀持續修持，於是夜之二更，佛陀看到眾生如何緣於業力，死與重生、其如何消失，並以不同形式再現。
於是夜末更，佛陀看到一切心與身的現象生滅；萬物皆因緣起生滅。
此令佛陀了悟一切痛苦與不盡如意之因地，並決心淨除慾念之毒。
當慾念除去，佛陀的心智得以全然自在，得致了究竟解脫，以及了然一切的精神力量。
此之智慧光輝，兩千五百多年來，仍閃耀於位於北印度比哈爾邦的菩提伽耶，佛陀成道處之菩提樹，其更早於兩千五百年前，對人類的命運具有重要的意義。此智慧光輝闡明菩提之道，可令人類自迷信、仇恨和恐懼之世間，跨越至光明、真愛和快樂的新世界。而佛陀的教導精髓，正包含在四聖諦( 苦諦 、集諦、滅諦、道諦) 中。
佛陀的教導精髓，包含於四聖諦( 苦諦 、集諦、滅諦、道諦) 中，可引導滅一切苦。
第一聖諦Truth of Dukkha，一般譯為「苦」。但 Dukkha(巴利文"苦")有著更深層次的哲學意義，其代表佛陀對生命和世界的看法。萬物皆有生老病死，均受限於此中不滿；與摯愛及適意環境的分離、與不投緣者及環境產生關聯、無法獲致所求 - 此亦皆為痛苦與不如意之源。佛陀將苦總結為五蘊。其中，「苦」具更深層次的哲學意義，其含蘊存在的整體狀態。
我們的生命或生之所有過程乃由五蘊--色蘊、受蘊、想蘊、行蘊及識蘊等交織而成。這些通常被歸類為生理與心理不斷遷易的變化過程。
當我們訓練心去觀察身心變化過程的運作，將了解生命的真正本質。我們看到它的不斷變易與不滿足。正因如此，並無真正的物質、實體或自我，足令吾人可以依附，並稱為「我」與「我的」。當我們意識到生命中的不如意，自然會想擺脫此狀態。此際我們開始認真地自我詢問生命的意義和目的。這將導引我們尋求存在的本質，與無法慾滿的真相及克服之智識。自佛教的觀點，故而人生的目的乃為能根絕苦痛，及所有形式的不滿 – 以實現和平，與真正的快樂。此乃理解第一聖諦的重要意義。
第二聖諦闡釋了痛苦的起因。
ㄧ般而言，貪愛或渴求便是痛苦之因。它不僅含括了對感官愉悅的渴望、財富和權力的慾望，並且還依附於想法、看法、意見、觀念和信仰。它是對肉體與永恒存在於感官世界，以及有形、無形領域之貪慾。此外也有對不存在之慾望和渴求（或虛無主義）。此之皆為不同形式的自私、渴望占為己有，甚至不惜犧牲他人。
人們不瞭解自我的本質，從而攀附著無常、恆變且終將消失之事物；緣於慾望無從得獲滿足，而導致失望和痛苦。
慾念是一種強大的心理力量，存在於所有人，是痛苦之根源，且捆綁我們於不斷重覆的生死輪迴之中。
第三聖諦(「滅諦」)指向苦的止息。
進而無貪愛，離欲，寂滅，涅槃。因無重生，所以無衰亡；無老、無死，無苦痛。痛苦因此終結。
第四聖諦之「道諦」，闡釋終結痛苦之路，即為八正道。
八正道避免極端自我之折磨與放縱。其涵括正見、正思惟、正語、正業、正命、正精進、正念、正定。
這些途徑可歸納為三次第之修鍊，包含道德、精神素養與智慧。
道德或善行是避免邪惡或負面之行為 －– 貪、嗔、痴；善行及具益之行為，其不具貪嗔痴，且出自慷慨、慈悲和智慧。善行或道德制約之作用，乃將心解脫於懊悔（或罪惡感)，能自然地處於平和與安寧的狀態，並時刻能專注覺知。此之專注與具素養之心，是為靜慮與覺知之心靈。它能瞭知因果與存在的本質，從而踏上智慧與了悟之路。
佛法所意指之智慧，乃了解生命之基本真理，亦即四聖諦。四聖諦提供了吾人生命的正確方向與意義。其為解決問題之基礎。佛陀傳遞之訊息於初轉法輪時，即不受時間及知識擴展的限制。無論科學智識之增進如何拓展人類的心智視野，此心總有餘裕接受與同化其向內更進一步的瞭解佛陀教誨之架構。佛陀的教導乃開放給所有人見及與自行判斷。其普世價值則令世界最偉大的科學家之一--愛因斯坦表示：「如果有任何宗教可以應付現代科學需求，那必定是佛教。」佛陀教導所及之處，皆成為偉大文明的力量。其呼籲理性和思想自由、體認到人類心靈的莊嚴與潛力，並提倡平等、博愛與理解，勸誡追隨者避惡、行善與淨化自心。
了解生命和所有世俗現象之無常，佛陀勸勉吾人不放逸，因為「不放逸乃不滅之道路」。佛陀對無逸之清晰而深奧的教誨(四念處)，乃萬物之淨化途徑 --諸如克服悲傷與悔恨、破除所有心靈和身體的痛苦、得獲洞察力與智識、對涅槃的正知見。此之均已由佛陀之弟子驗證，是以其為可被驗證之道與方法，且無關乎於地位(種姓)、膚色或信念。
Minling Khenchen Rinpiche sharing with you :
The Significance of Vesak - Buddha Day
The significance of Vesak lies with the Buddha and his universal peace message to mankind. As we recall the Buddha and his enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his enlightenment. This coincided with three important events which took place and corresponded to the threewatches or periods of the night.
During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, one, then two, three up to five, then multiples of them… ten, twenty, thirty to fifty, then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their karma, and how they disappear and reappear from one form to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose based on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness and paved the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained full enlightenment. The realisation dawned in him together with all psychic powers.
This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.
The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,
The Noble Truth of Dukkha or suffering The Origin or Cause of suffering The End or Cessation of suffering the Path which leads to the cessation of all sufferings
The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents the Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.
Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.
Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregate of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.
When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. We will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.
When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.
From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.
The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas, views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different forms of selfishness, desiring things for oneself, even at the expense of others.
Not realizing the true nature of one's self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things causes disappointment and suffering.
Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and death.
The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. No old age, no death, hence no suffering. That is how suffering is ended, once and for all.
The Fourth Noble Truth explains the path or the way which leads to the cessation of suffering. It is called the Noble Eightfold Path.
The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.
Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.
The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.
The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.
Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.
The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.
No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within-the framework of the teachings of the Buddha.
The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that “if there is any religion that could cope with modern scientific needs, it would be Buddhism.”
The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.
Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as “heedfulness is the path to the deathless”.
His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.
you can visit us at :
http://www.facebook.com/mindroling │http://www.khenchenrinpoche.org │http://khenchen.wordpress.com/ │http://khenchen.pixnet.net/blog │
◎All rights reserved. 敬請尊重智慧財產權 ~~如欲轉貼引用，懇請如理如法連結敏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】，謝謝您
留言列表
{{ article.title }}
