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

    於藏曆五月，有關蓮師的重要殊勝日有哪些呢 ?

    2015.7.2 為藏曆五月十五日，乃『瞻布林．吉桑』日，『世界煙供日』，為修持煙供非常重要之祈福日。
煙供儀式自古於西藏即被廣泛的施行於三個不同且無間斷的傳承。第一個傳承是西藏土著本具，與苯教或佛教的傳統沒有任何關聯。這種類型的煙供包括了動物的犧牲，但隨著苯教的興起而有所改變。煙供成立了儀式，摒棄了動物的牲祭，同時也開啟了第二個傳承。
第三個傳承的起始緣自蓮花生大士來至西藏，及其執行依由佛教教義所修持的煙供。而這也是時至今日，我們仍在修持的方式。
     蓮師經典提云：此日到來地神、山神、龍王、天龍八部等將因前世因緣而聚集，故為放天馬、修持煙供的重要日子。是以全球金剛乘的在家眾或出家眾皆會在這幾天進行法會儀式，同時向所有　上師、諸佛菩薩、龍天、護法、空行、勇士、諸山神、地神等做供養酬懺；以祈願世界和平、祛除天災人禍災難。
　　相傳距今一千六百多年前，佛法剛傳至西藏地區，當時蓮師、藏王赤松德贊與寂護論師，三人為了弘揚佛法而開始興建佛寺；然而，白天辛苦蓋廟，晚上卻被妖魔鬼怪破壞，蓋了許久老是蓋不起來。
　　當時大家以為偉大的蓮師會施法降伏妖魔們，但蓮師卻是要大家收集許多香樹木、松樹、好吃的食物、勝妙的物品等。蓮師當時即備以最好的五甘露樹等物來做煙供的法物(包括菩提樹、白檀木、野篙、乳香、卷柏等樹)，當夜晚一來臨，這些美好的物品燃燒，同時配合持誦經咒，供養妖魔鬼怪們；這些眾生竟大受感動之餘，不但皈依了蓮師，更擔任護法，護持幫忙蓋寺廟，還提早圓滿完工。 這就是西藏的第一座寺廟－「桑耶寺」的建寺過程。建寺圓滿之後，蓮師迎請當時協助建蓋寺院的護法鬼神，為其準備獻廣大的煙供，使之心生極大的歡喜。如是，便流傳而成為今時的世界煙供日。
     吾人藉由儀式方面的淨化，以令我們體內降低力量的元素補充其力。如果我們身體中的元素低弱，便難以承受外部世界之元素力道，乃因這兩個力量沒有平衡。是以，我們會得致疾病，外在的影響則諸如螭魅魍魎 與魔類會傷害我們。
當然，心智比身體更具強大力量，但無可諱言，身體確實有一定的實力和能力。故而，當脈輪，能源和精華注於體內咸皆純淨時，我們的整體健康自然增上，則不易遭受如外靈與魔的影響。
     《維摩經》有云：『上方有眾香世界，眾生聞香入津，自然止惡生善』。藉著「煙供」就可行外內密三種清淨，外層為焚諸供物生煙供養布施四種賓客，以淨除魔難冤孽，內層則以此淨治五毒煩惱，密層則藉此淨治我執。主要是由於煙供具有「供養」和「佈施」之福德，故能快速地具足及成就行者的「息、增、懷、誅」四種事業，獲諸佛菩薩之加持並得到天龍八部擁護，尤其是人世間之諸多惡緣，可得到轉輕或息滅，種種願望亦可以心想事成。
於《甘露五味經》之經典提及：「十方餓鬼歡喜飲食，當爾之時，十方剎土，現在諸佛遙讚行者。賦予遙授菩提亦之際，一切菩薩歡喜愛念。」
     慈悲心菩提心行施食，佛菩薩就會感到歡喜。
常做煙供施食，能具得二十種大福德，每天任何時間都可以做煙供，並不限於傍晚過後。然而，修持煙供要升起讓十方眾生歡喜飲食的布施心，煙供一點、「一切如來上供下施真言」咒語一念、上供下施的手印一結，觀想將一堆煙供粉，化現為不可思議、無量無邊，如一座妙高山一樣；煙供雲中，化現無量食物、水、藥或衣物，讓鬼道眾生能夠盡情歡喜受用。
　　甚至可備辦大量的麵包飲食、豆漿飯食、米水香花油燈，覺得哪個地方鬼道眾生特別痛苦、特別匱乏，沒有人理會，即可於該處施食、觀想持咒，上供下施。若時常如此發心廣結善緣，除增上悲心，饒益有情外，於出世與世間之福報亦廣大而不可思議。

⊙Photo story | Universal Smoke Offering day | Mindroling India -2015.7.2
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  2015.7.2 .Thu is the Universal Smoke Offering day .
The smoke offering ceremony has been widely practiced in Tibet since ancient times in three different, successive lineages. The first lineage was indigenous to Tibet and had no connection to the Bön or Buddhist tradition. This type of smoke offering included animal sacrifice, but with the rise of Bön religion this changed. Smoke offering was incorporated in the rituals, abandoning the animal sacrifice and starting the second lineage.

The third lineage began with the great Master Guru Rinpoche, who came to Tibet and performed the smoke offering according to the Buddhist teachings. This is the way we still practice it today.

The first and most important Buddhist. Monastery in the Tibetan history is Samye. King Tritsong Deutsen encountered many difficulties during building it. So Guru Rinpoche performed a smoke offering called Gya ngön, which pacified all obstacles and negative influences. Afterwards, the king was able to accomplish all his plans with regards to Buddhism swiftly without encountering any obstacles. From this time on until today we celebrate Dzam Ling Chi Sang (Universal Smoke Offering) every year on the 15th day of the 5thTibetan month. Therefore the tradition is still very much alive now.

Benefits of smoke offering :
Through the purifying aspect of the ritual, the elements in our body, which have decreased in strength are replenished.
If the elements in our body are weak, we cannot withstand the strength of the elements in the outer world, as these two are out of balance.
As a result, we will get sick and outer influences like spirits and demons can harm us.
Of course, the mind is more powerful than the body, but our body does have certain strengths and capabilities.
So when the channels, energy and essence drops in our body are purified, our overall physical health naturally increases and we are not so susceptible to external influences like spirits and demons.

The benefits of the offering aspect include the following. By offering to the lama, we receive his blessing.
By offering to the meditational deity we receive the temporary and the ultimate spiritual attainments (siddhis). By offering to the khandros, our positive actions will encounter no hindrances. By offering to the Dharma protectors, we will receive their help in our worldly and dharmic endeavours.

..................【藏曆五月十日| 蓮師聖誕大法會Tel-da Tse Chu】

既得暇滿人身，又具信心與理解智，實乃宿昔所修善業已覺醒。
－蓮花生大士
When the attainment of the complete human body coincides with having faith and intelligence, it is a fact that your karmic continuity of former training has awakened.
--Mahaguru Padmasambhava.
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  2015.6.24 ，為了紀念偉大的上師 蓮花生的誕生，印度敏卓林寺自藏曆之五月八日至十日(6.24-6-26 )，依據《上師密集》儀軌隆重舉行三天的吉祥法會。於法會中，將進行特別的獻供及薈供 ，殊勝之薈供物亦與大眾分享。
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«有關蓮師的小故事－放羊的牧童 »

從前有個小孩，父母很早去世，他靠著為人放羊掙些工錢生活。草原上有很多田鼠挖的洞，他每次放羊時，會往田鼠洞裡放上三個羊糞球，然後開始祈請著：「尊敬的蓮花生大士啊，請您加持我！讓我富有，我會供養很多很多財物給上師三寶和佛法事業的。」
如此過了很多年，他用羊糞球填滿了很多田鼠洞。有一天，從遠處走來一個相貌醜陋的出家人，穿得極其破爛。他走到小孩的面前，問道：「你為什麼一直找我啊？」牧童非常的納悶：「我沒有找過你呀。」「真的沒有嗎？」
牧童突然想到，他會不會是「蓮花生大士」啊，可是牧童真的不敢確定，心想不太可能吧。出家人見他猶豫，就說：「既然你沒找我，那我走了。」說著轉身就要離去，牧童看他要走，忙說：「有啊有啊，我是在找你。」
話剛說完，面前的出家人立刻化現出蓮師的形相，他對牧童說：「今天你回去後，有個生命等著你救助。如果你能救他，願望便能實現，如果沒有成辦，我也無法幫你。」蓮師說完就不見了。
牧童回去後，發現主人家有一頭羊正要屠宰。那頭羊的頭為紅色，其餘部分全是白色。趁主人不備，牧童偷偷的把羊放了。等主人準備宰羊時才發現羊不見了。憤怒 的主人大罵了牧童一頓，最後將其趕出門。牧童無處可去，於是漫無目的向前直走，走了很久，來到一處山洞旁，實在走不動了，他找來一塊長著青苔的石頭當枕 頭，不知不覺中，就在山洞前的湖邊睡著了。一覺醒來，他發現自己竟睡在一個極為華麗漂亮的帳篷裡，而成群結隊的牛羊正在外頭悠閒地吃著草。牧童明白，他的 願望真的實現了！

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2015.6.24 |10th day of 5th Lunar Month|Tel-da Tse Chu
When the attainment of the complete human body coincides with having faith and intelligence, it is a fact that your karmic continuity of former training has awakened.
--Mahaguru Padmasambhava.
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This auspicious ceremony marks the birth of the great Mahaguru Padmasambhava. This Drubchen is performed for three days in accordance with the Lama Sangdu text from the 8th to the 10th day of the 5th lunar month. During the Drubchen, special feast practices are done and the tsog (feast offering) is distributed to the general community.

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When you keep company with an eminent master, his qualities will automatically influence you.
--Mahaguru Padmasambhava.

When your appearance conforms with worldly conventions, you will encounter less criticism.
--Mahaguru Padmasambhava.

When your mind looks into itself, dharmata will dawn from within.
--Mahaguru Padmasambhava.

When you recognize the nature of mind, fabrication and effort are naturally freed.
--Mahaguru Padmasambhava.

............【敏卓林佛學院辯經 】

往昔印度部派林立，學說紛雜，爭論如波濤翻湧，因此經常舉辦辯經活動。
眾所周知，唐代玄奘大師曾參與西元641年春天，由戒日王所舉辦的，全印度最盛大之一的宗教學術辯論會(無遮辯論大會)。
於記載中，印度各個教派的智者和大德都參與觀看了中國僧人講經，並欲針對玄奘的觀點進行辯論。出席者尚包含了戒日王、東印度國王、還有其他十八國 的國王參加、僧眾三千餘人、印度教以及其他教派大德共兩千餘人、那爛陀也派來了一千多人，可謂盛況空前，全印度的高僧大德俱已在場。會中由論主：玄奘主動 提出。如果有人能夠破除玄奘的觀點，一定斬首相謝。來自中國的玄奘大師不為自己保留任何退路，玄奘大師的對手並不只有小乘的高僧，尚有印度教以及其他教派 的大學者等。
當時玄奘大師於講壇上侃侃而論，然而等了整整十八天，卻無一人上前挑戰。是以到了大會的最後一天，許多人當場皈依，玄奘大師也因此贏得「大乘天」與「解脫天」兩個稱號。此謂大小乘之僧人已公推玄奘為大師，其貫通大、小乘佛法不言而喻。

辯經於佛教是一個重要學習。 於歷史上，辯論教義向為佛教中很重要的一部分；本師釋迦牟尼曾與外道師辯論多次而勝利，方令佛法光大發揚，取得外道信眾之信服而投向佛法。
中國唐代的高僧玄奘大師(即唐三藏法師)遠赴印度取經，玄奘學成後，立真唯識量論旨，於曲女城之無遮辯論法會上，等待十八天，結果無人敢於出來辯難，故而 不戰而勝，名聲鵲起，威震全天竺。更被當時大乘行者譽為摩訶耶那提（Mahayanadeva），亦即「大乘天」，同時也被小乘佛教徒譽為木叉提婆，亦即 「解脫天」。
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辯經方式主要分為兩大種，對辯和立宗辯。對辯是兩人先後辯論，一人提問一人回答不許反問，如此一段時間後再反向進行。立宗辯則是一人自立一說，而眾人可對其提出異議，回覆則只能有是、否和不定三種答案。
辯經的過程主要以兩種根據作為討論基礎，其一是「因明邏輯的思辯」，以普遍公認的道理來做推論基礎，依照因明學進行邏輯推理而發出質詢；其二為「引用經 典」，從共同承認經典當中，引用佛陀及古德聖賢所詮述的文字，如此交叉比對，可以推敲出許多經文中的細微意涵，從而對佛法教義產生討論。辯經也是對僧人的 水準考核的主要方式之一。辯經時可以一對一，也可以一對多，進行過程中配有一些手勢，有著不同的涵義。辯經時，辯者必須不加思索馬上答問。在辯論深入時， 問方往往會瞪眼怒目，手揮念珠分散答方之注意力，並大力擊掌以壯聲威。
擊掌時右手向下拍代表降伏邪見，左手上揚代表提弘正見。

⊙Photo story | 敏卓林佛學院之辯經 －－彼此面對的僧人，由站立的喇嘛向席坐於地的喇嘛提問。其餘的僧眾除了觀看，也從旁協助新入學的學僧學習辯經。| Dharma Debate in Mindrolling 2015 | Standing monks are asking dharma questions to the sitting monks. They are facing each other. Other monks witness the debate and also helps the new monks to learn how to doing dharma debate.
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Debating, the formal arguing or discussion of a thesis before an audience, has a long and distinguished history in Buddhism beginning with the Buddha himself. In text like the Sutta Nipata of the Pali Tipitaka, the Buddha says that the true monk argues with no one and keeps away from public debates. But in many other works in the Tipitaka he is portrayed as a vigorous and successful debater. It would seem therefore that at the beginning of his career the Buddha simply taught those who were interested in what he had to say, but later as his teachings came to be criticised or misinterpreted, he felt the need to explain, clarify and defend them. And this he did with remarkable virtuosity. So successful was he that he was accused of using magic to convert his opponents. In later centuries, Buddhist scholars success in debating played an important part in the winning of intellectuals to Buddhism. Sometimes the stakes were high. During certain periods those defeated in debate had to either become the victor's disciple or commit suicide .Different Buddhist schools also debated with each other.
The Chinese Mahayana monk Hsuan Tsang debated with the Savakayana monk Pragnadea in front of a huge audience and won. However it is specifically mentioned that after it was all over the two men remained good friends.

The great Samye debate in Tibet in 792-4AD between the Chinese monk Hva-san and the Indian monk Kamalasida, which the latter finally won, meant that Tibet was to rely more on India than China for its Buddhism.