法王新闻 | 2009年01月

第26屆噶舉大祈願法會─第二天日誌

26th Kagyu Monlam: second day

地點:印度 菩提加耶
時間:2009年01月05日 January 5, 2009
報導:黃靖雅
攝影:噶瑪善治、噶瑪諾布 、班瑪歐色多傑

「一生實修,是對上師最好的供養」

法王從尊者閉關歷程 說「證悟的傳承,就是重實修!」

第一座法

点击图片切换大图/小图

上午6:00,嘉察仁波切陞座傳戒,傳授漢傳稱「八關齋戒」的「大乘布薩戒」。接著維那師帶領大眾以梵文念誦〈三常誦〉(大祈願課誦本無梵文版),再以藏文依序念誦:
1.〈皈依發心〉(大祈願課誦本P35)
2.〈祈願儀軌二十支〉(大祈願課誦本P38)
3.〈相好讚〉(大祈願課誦本P73)
4.〈文殊菩薩禮讚文〉(大祈願課誦本P95)
5.〈觀世音讚文〉(大祈願課誦本P98)
6.〈懺悔支〉(大祈願課誦本P144)

而後迴向,圓滿第一座法。

第二座法

上午9:00,第一座法期間已蒞臨會場的法王,於第二座法陞座主法,繼續講授「密勒日巴大師傳」,今天說到第四品,密勒日巴在接受馬爾巴大師口傳、灌頂,並授與法名「密勒金剛幢」之後,依上師囑咐 閉關修行,其間精勤修定,以一盞酥油燈置於頭頂,安住甚深禪定,寂靜不動地修了十一個月。法王說,據傳直到今天,那盞見證尊者甚深禪定的石製酥油燈座,仍在密勒日巴當年的閉關山洞。

尊者閉關第十一個月,師母達媚瑪依馬爾巴大師囑,迎請尊者出關,尊者出關之後,向馬爾巴大師報告種種覺受,其後夢見綠色空行授記,要他求取「奪舍法」,尊者向大師報告此夢,這也直接促成馬爾巴大師不 顧眾人勸阻,以老邁之身第二次赴印度,向那洛巴大師求取「奪舍法」。

那洛巴大師聽到馬爾巴大師報告求法緣起,是有位弟子名叫「聞喜」所請求,那洛巴大師觀緣起,讚嘆這是一個「如太陽照耀雪山的殊勝弟子」,隨即向北方(西藏在印度的北方)頂禮,當地的樹木也同時彎身向北 ,呈頂禮狀,據說直到今日,當地的樹仍彎向北方。那洛巴大師隨即授與馬爾巴大師「奪舍法」及空行母在尊者夢中所說諸法,並對尊者作種種授記。隨後密勒日巴即到那洛巴大師授記的「銅崖洞」中閉關修持。

證悟的傳承,就是要實修!

法王針對「第四品」故事開示說,想要解脫的修行人,必須學習和修持;岡波巴大師也說,初學者要聽聞、學習佛法再實修。聞思修三學並進是必要的。我們修傳派的人,憶念佛陀恩德,要修持弘揚正法法脈。尊 者密勒日巴雖然以精進大苦行,即此一生完全證悟,強調修持,但他並不是完全不做聞思,不學經典。如果不聽聞上師的口訣,就像行走在黑暗中沒有一點光明;如果沒有經由聽聞建立正知正見就去修持,就會變成「 既不是佛法,也不是世間法」。

法王說,密勒日巴的傳承是證悟的傳承,尊者直接把從實修證量中所得的熱呼呼的口訣,傳給弟子,這是非常特別、殊勝的,我們做為這個法脈的弟子,就必須實修,才能教導弟子,弘揚修傳派的教法。

密勒日巴尊者的傳記,為什麼千年之後仍具有感動人心的力量,「就是因為實修的力量」,後世一聽聞他的傳記,就會生起信心,「就是因為他表裡如一的修持,令人感動。」尊者並未學過什麼大經大論,唯一就 是依靠上師口訣實修,就像他對馬爾巴大師所說:「我沒有什麼財物,只有以一生的實修作供養。」終身實修,的確是對上師最好的供養。連寧瑪派的大師都說:「在煩惱熾盛時,聽聞密勒日巴的傳記、口訣,特別受用 。」

就像密勒日巴傳中所說:「要解決腹饑,只有真的去吃東西;要解決痛苦,只有真的去禪修空性。」法王說,我們修傳派的人對空性要有一定的證解才行,至於怎麼達到呢?達波噶舉說,「上師的恩德,加上弟子 的信心,即是證悟之緣。」大乘(中觀)則以辯論、分析的方式,得到比量推理的空性,在見上獲確信。「一切經典口訣,都是為消除輪迴眾生執以為實之苦而說空性」,如果我們不據以實修,法王說,「這樣我們修 傳派還傳得下去嗎?我們真是無臉見祖師了。」

我們閱讀傳承上師的傳記故事,聽聞成就者的行誼,「但如果只是名號上的聽聞有用嗎?」馬爾巴大師兩度遠赴印度,把佛法帶進人心宛如在黑暗中的西藏,如果我們聽聞他們的傳記,就當成佛菩薩那樣遙遠的神 話,「不修就算了,如果連感恩的心都沒有,就太過分了!」法王說,噶當派的修行人房裡一定會供奉宗喀巴的畫像,感念法脈祖師的恩;但我們噶舉派的人房裡都有馬爾巴、密勒日巴師徒兩人的畫像嗎?「我看大家 都漸漸忘了。」

His Holiness Karmapa gave a short commentary:

The Lord Buddha said that two things were essential: study and practice. Gampopa advised people to study first. The Kagyu is known as the practice lineage, and meditation plays a central role; it is the lineage of experience and realization. Like Milarepa, we had to receive the instructions, and then put them into practice. This involved hardship and effort.

Some Kagyu masters had studied extensively and then practiced, but others had had little formal study. Milarepa had not studied widely, but he had great devotion. He received the instructions, the direct understanding of how to practice, and then he practiced.

A Nyingma lama once said that when we were really suffering and our minds were deeply disturbed, the only things which helped were Shantideva’s Way of the Bodhisattva, and The Songs of Milarepa. Correct meditation depends on correct view, and the correct view is emptiness. The lama, who has direct experience of the nature of the mind, gives instructions to the devoted student who must study, analyze, gain a conceptual understanding and practice it. His Holiness commented that although Kagyu say they are the practice lineage, when we study the biographies of great masters it can make us feel ashamed. As the saying goes, “The great master practiced this way, and I disgraced him.” We should be grateful to the great masters and take them as our model. We look at Milarepa and say, “This was an extraordinary person, but it’s not possible to do what he did”, rather than take him as an example to follow.

感念大自然恩德,要以行動做環保

法王說,我們感恩的心,也要擴及大自然,情器世間的一切有情、乃至山林樹木,對我們都太有利益了,我們都應該感恩,但我們反而蹧蹋了,山上所有凸出來的東西都砍光了,要知道我們一切的生活資具,都是 大自然所提供,包括房子、食物都是萬物因緣和合而生,「我們飲食前念供養文,要有這樣的思維和感覺才念。」

法王說,大乘教法(七重因果教授)強調要「知母、念恩、報恩」,發心和修持最重要,對環保也是這樣,我們如果要感念大自然的恩德,有了這樣的動機之後,就要實地去做,「今年更要以實際行動做環保。」

We also need to be aware of interdependence. The environment supports us, all the plants and trees that grow, and yet we mindlessly destroy it. We cut down the forests, and claim every bit of land we can, without a thought for the environment and the other sentient beings with whom we share it. We forget that all the basic necessities which we need to live are provided by myriad beings – even a cup of tea. There’s a tea-bush, and the tea-picker, and then we need milk or butter, and the person who made the tea – so many people are involved in order to sustain our lives, we should remember them with gratitude. Instead we just gulp the tea down and never consider the kindness of others. This is not what Mahayana Buddhism teaches. A Mahayana Buddhist has to understand interdependence and appreciate the kindness of other sentient being with deep gratitude.

This is one of the themes of Kagyu Monlam – to be grateful.

如果不實修,宗教真的成毒藥了

接著,法王忽然語出驚人地說:「毛主席說,宗教是毒藥。」我們如果沒有實修,學佛之後,反而執著強烈的宗派之見,忘了當初學佛,是為了幫助眾生從輪迴中出離,反而陷入宗派之執、人我之別,就沈淪到輪 迴的更深處去,「那宗教就真的變成害人的毒藥了。各位要注意,不要陷入宗派之見的陷阱中去了。」

Mao Tse Dung said that religion was poison to society. Indeed, Gampopa said that if you do not practice dharma in the correct way it can lead to rebirth in the lower realms. So we really have to understand the dharma and practice it properly.

接著,法王請大眾唱今天所講「密勒日巴大師傳」第四品中的道歌,大眾在維那師領唱下以藏文唱頌──

At this point, the chant masters led the singing of Milarepa’s doha, on how to see the face of the deity.

敬禮大恩上師前, 加持教法令增長;
神眾歡喜齊集會, 聽我密勒說妙法。
十方虛空齊布滿, 俗世凡夫不能見;
五通不具何能見, 我觀萬眾如在掌。
口傳上師大悲力, 大眾齊見稀有兆;
虛空布滿五色虹, 天花馥郁如雨降;
異香芬芳天樂鳴, 與會聽法之大眾,
皆生淨信歡喜心; 此乃上師慈悲力;
悲憫中持而示現。 依此無盡大悲力,
汝應諦聽我此歌。 前生多造罪業故,
今世即愛造惡業; 於諸善事全不喜,
雖老猶不思善行; 此輩必受異熟果。
若問罪業如何懺, 恆念善業罪清淨;
世上知惡作惡輩, 忘淨羞恥與利益。
自身不知何處去, 而欲教導他人者;
不但害己亦害彼。 己若不願受苦惱,
何可損害及他人? 上師佛陀諸尊前,
懺除過去所作罪; 以後永遠不復作;
罪業即可速清淨, 有罪之人我聰明,
全無定性喜散亂; 心中若不常念法,
是為罪業未淨相! 此應精勤求懺悔,
努力懺罪並集資; 如是一心精進修,
非僅可見佛菩薩, 一切佛中最勝佛,
自身如來亦得見。 若見自心法身佛,
十方上下一切世, 輪迴涅槃如遊戲;
一目瞭然若觀劇, 更無修行可為矣。

以平等心,禪修、禪修、禪修!

「接下來,禪修、禪修、禪修!」法王說。

法王再次提醒,「要記得身要,要讓心像箭一樣直直射向前方,就要依靠正確的心要」,「身正則脈正,脈正則氣正,氣正則心正」,但也別太直,容易生起妄念。

Gyalwang Karmapa urged everyone to work to develop equanimity, rather than swinging between aversion and attraction. Aversion and attraction operated in religion too.

「有些人學佛之後,反而有更多妄念、人我之別。」法王提醒,要記得佛陀當年,即使對自己最親的兒子羅候羅,和一再害他的堂弟提婆達多,都是(怨親)平等地慈悲對待。我們在這佛陀成道的菩提樹下、金剛 座前,就要學習佛陀這樣思維。

接著,法王要大眾以「佛陀成道相」為心的所緣境,觀想佛陀全身金色(法王提醒,是自然散放的金色,不是金漆那種金),臉上有慈悲的笑顏,眼神悲憫地觀照眾生……就心繫在這樣的「佛陀成道相」上,安住一 會兒。

Sectarianism was very bad, and not what the Buddha taught. The Buddha practiced equanimity as evidenced by the equal treatment he gave to his cousin and antagonist, Devadatta, and his own son, Rahula.

大眾寂靜安住,禪修約五分鐘後,法王說:「你們要注意身要,不要自己坐出一個新的『修傳派』來,下巴要微收,身體不要彎,彎了容易睡著……好吧,睡著也沒關係,表示你們很放鬆,放鬆也很重要。」

Then His Holiness taught a meditation visualizing the Lord Buddha at the moment of his enlightenment – smiling, eyes filled with love, and a radiant golden glow, and, for five minutes, everyone sat silently on meditation.

接著,法王獨誦〈大祈願文〉。而後大眾迴向,圓滿第二座法。

第三座法

下午1:30,維那師帶領大眾念誦──
1.《華嚴經》〈普賢行願品〉(大祈願課誦本P194)
2.《入菩薩行論》〈迴向品〉(大祈願課誦本P217)

而後迴向,圓滿第三座法

第四座法

下午3:30,維那師帶領大眾念誦──
1.〈香法願文〉(大祈願課誦本P391)
2.〈三十願文〉(大祈願課誦本P399)
3.〈無分別持教長壽願文〉(大祈願課誦本P274)
4.〈長壽願文〉(見長壽文本)
5.〈護法供儀〉(大祈願課誦本中文無)
6.〈雪域安樂願文〉(大祈願課誦本P460)
7.〈十二行誼吉祥文〉(大祈願課誦本P286)
8.《月藏經》(大祈願課誦本P269)

而後迴向,圓滿第四座法。