法王新闻 | 2009年01月
時間：2009年01月14日 January 15th, 2009
長壽法會圓滿 3 Days Puja for His Holiness’ Coming Obstacle Year
January 12th, 13th, 14th, 2009
Tsurphu Labrang has organized three days puja for His Holiness coming obstacle year. The prayer was sited under the Bodhi tree where all the monks who attended Kagyu Monlam Chenmo were present.
On the first day of the puja Kangyur and Dolma Bumtsar puja was made, Gonpo Tsog-bum was on second day and on the third day Säng puja and Tsurphu Labrang offered Ten-shug (Long live) and Mandala to His Holiness. His Holiness attended for a short period on the third day, Ten-shug offering was led by General Secretary Drupon Rinpoche followed by Chamsing La and others. After finishing the Tenshug His Holiness return back to Tergar and continued the teaching.
第一堂課 Session one
His Holiness began the last day of the teachings for foreign students by announcing that he would bestow Refuge, the lung of the Preliminary Practice text that he composed last year, and also bestow Bodhisattva Vows, but first he decided to devote the entire morning session to questions and answers.問答時間
The first question concerned the profound meaning of reciting ‘Karmapa Khyeno’. His Holiness began his answer by explaining the meaning of ‘karma’: activity, or action, and ‘pa’: one who performs that activity.
He told how 100,000 Dakinis wove the black hat from their hair, consecrated it, and offered it to the first Karmapa, Dusum Khyenpa. He was the one who performed all the activities of the Buddhas and Bodhisattvas of the three times and ten directions. His Holiness also said that it does not need to be one particular individual who is called ‘Karmapa’, but that it can be a general name for all Vajra Masters who do the activities of the Buddha. It can be regarded as a title for all genuine masters. The Buddha had prophesied that when the Dharma is nearing extinction, he would come in the form of Vajra Masters to perform his Buddha activity.
The activity of the Buddhas is the activity that brings out the white, or positive, side of people, and that brings out the Buddha nature of all beings. So, when we recite ‘Karmapa Khyeno’, the purpose is to bring out the white or light side of our nature.
‘Khyeno’ has the meaning of entreating, ‘please think of me’. The purpose of this entreaty is also to remember the positive qualities of the lama again and again and to pray to the lama to remember us. It is not necessary to recite aloud, but from the heart. Milarepa said: ‘When I am alone, I call to my lama from my heart’. This answer was followed by a couple of questions that His Holiness said he would answer at a later time, and then there was a question about how people who are non-Buddhist can be helped when they are coming close to the time of their death. His Holiness replied by saying that whether one has entered the Buddhist Path or not, everyone has the opportunity to be reborn in a positive state. It is not necessary to practice Buddhism to take a positive rebirth. The most important thing is the state of the mind at the time of death. So, for those around the dying person, it is very good to create the circumstances for the dying person to have a positive state of mind. Even if the person has not practiced extensively during their lifetime, if they have a positive state of mind at their time of death, this can make a great difference and is very helpful. His Holiness told the story of a butcher who killed many animals during his life, but when nearing his death, he heard about the Buddha and was so inspired that he passed away with one hand in the prostration mudra. When he was reborn, he took the form of a piglet, but that piglet had one human hand. He was taken to a monastery to live, and his life was saved. His Holiness emphasized that this was a true story and that he had seen a photograph of the small pig with the human hand.
A couple more questions were shelved by His Holiness, and then he bestowed the lung for the Preliminary Practices. He said that the students have come from many faraway places and need to take back with them something so they can continue to practice. Many people are starting to do their Ngondro practices now, so he planned to teach Vajrasattva and Guru Yoga in the afternoon session. Last time His Holiness taught the Ngondro, he said he had not permitted video or recording of his teachings on Guru Yoga, so this time, he would teach in such a way that it could be recorded.法王傳授「皈依戒」
Finally, His Holiness gave Refuge Vows to the assembly, explaining first the purpose of going for refuge. He explained that Refuge means that we can find support and safety, like the refuge that our mothers or parents who love us very much show to us. By taking refuge, we feel encouraged, and we receive a new hope, assurance and courage. These days, the world is passing through many crises, and people feel they can have no confidence or security, and nothing they can depend on. Through finding a true refuge, new hope and new confidence can be generated.
To go for refuge is similar to a small child running to his/her mother, and spontaneously calling ‘Ma’, when something undesirable happens. In the same way, when we face the sufferings and difficulties of samsara and the great problems of the world, and we feel there is no refuge or protection, we need to find not just an external refuge, but an internal, spiritual refuge, to give us inner strength and protection.
Buddha Shakyamuni passed away more than 2,500 years ago, and so today we cannot find him, but the power of his teachings remains. His radiance and his representations exist today. When we practice, it is not enough that the teachings of the Buddha are here; it is necessary to practice loving kindness and compassion. We need to use it, rely on it, and study with genuine masters. If we do this, there is no difference between that and meeting the Buddha himself. If we can do this, we will find protection and confidence within ourselves.
His Holiness made a comparison about the three Refuges. He said that the human brain has advanced a great deal and that three reasons can be posited for this development. Firstly, the experiences of past generations have been transmitted to us; we have learnt from previous generations. Secondly, we have not just copied, but we have used our own intellects and found new ways of doing things through our own wisdom. Lastly, life in this world is full of ups and downs, sufferings and positive experiences. We rely on friends and companions to share our tough and good times together, and for our support and progress. So, in the same way, we need the experiences of the Buddhas of the past to give us the knowledge of how to free ourselves from suffering and pain and to find lasting peace and happiness. This is the first refuge. The second refuge is the Dharma, the teachings that help us work with ourselves to find happiness. Then the friends with whom we can work together, with whom we can share support on the Path, represent the third refuge. So with these three refuges, we are on the Dharma Path; we are practicing a spiritual Path. We should feel that the Buddha is the Teacher, the Dharma is the Path and the Sangha is the spiritual friend with whom we go together.
His Holiness advised those taking refuge to carefully observe the Refuge Vows, to carefully follow what is prescribed and to avoid what is proscribed. He then completed the morning session by saying that the stones that had been brought from all over the world to form the stone altar that has stood beneath the Bodhi Tree during the Kagyu Monlam, have been imbued with blessings. He would distribute each stone to the participants at the end of the afternoon session so that they can take those stones out all over the world to carry each of our prayers and to spread the blessings of peace.