法王新闻 | 2009年12月

第二十七屆噶舉大祈願法會〈第六天日誌〉

27th Kagyu Monlam: Day Six – Milarepa Empowerment, Ganachakra Talk on “Positive Politics”

地點:印度 菩提迦耶 金剛座 Under the Bodhi Tree, Bodhgaya
時間:2009年12月29日 December 29, 2009
中譯:堪布丹傑、乘宗法師
報導:黃靖雅
攝影:噶瑪善治、噶瑪諾布、班瑪歐色多傑、鄭履中

密勒日巴灌頂

噶瑪巴說:灌頂,就是在心續中種下成熟的種子,希望大家師法尊者宗風,

一生實修。

〈第一座法〉(上午6:00-8:30)

(嘉察仁波切陞座主法,傳授「大乘還淨律儀」(「八關齋戒」)。

●梵文三常誦(三皈依)

●P35-59〈皈依發心〉

●P73〈佛說護國尊者請問大乘經〉

●P131〈二十五祖祈請文〉

●P146-192〈懺悔支〉

 

〈第二座法〉(上午9:00-11:00)

(法王噶瑪巴陞座主法)

(功德主獻曼達)

(法王作「密勒日巴灌頂」修法)

法王獨頌〈大祈願文〉前提醒:希望大家心專一的迴向和發願。

(法王獨頌〈大祈願文〉、〈冥陽迴向文〉)

●念誦P194〈普賢行願品〉多次。

(迴向後,結束第二座法)

 

〈第三座法〉(下午1:30-3:0 0)

(法王噶瑪巴陞座主法)

所謂「政」,不只利益人民的今生,是連來生都可以利益,像以前西藏的祖孫三法王,就以德政愛民,而且弘揚佛法,佛法讓人民的此生和來世都更吉祥、 美好。一個國王或領導人,如果能夠好好以德政愛民,的確能為人民帶來很大利益,在佛陀本生傳中,也會示現為國王或大臣相。

在社會的動亂、苦難中,如果不以身口意努力,為眾生的和平、幸福而修持,不在乎眾生在動亂中所受的苦,就不是佛法,喪失佛法的真實意義;如果不想別人,只想到山上寂靜處去靜修,那的確不需要世間法,但我們今天要學的是利他的菩薩道,所以不能這樣。

苦難與動亂,不只是藏地,世界各民族、各地方都有,有時會變富強,有時會變得沒有無自主之力,這就是「無常」的示現。這世界內外的一切如果能要達到喜樂、和平,都是因為人與人之間要有善意,也是因為領導人以善心領導、以德政照顧人民,這樣才能讓世界和平,這是很明顯的。現在藏地教政領袖是達賴喇嘛尊者,他是觀音菩薩的化身,也是藏傳佛法代表的大師。目前還有幾十萬流亡的藏民在印度駐留,希望西藏文化能保留、延續,這件事已到了一個存滅繼絕的危機時刻。在西藏的藏民,無論再辛苦,心中還是希望尊貴的達賴喇嘛能早點回到藏地。有心人不只希望漢藏和平,也希望世界和平,也祈願達賴喇嘛為主的藏政府能盡早和中國政府有好的進展和對話、溝通,讓真正和平、吉祥的時刻早日來臨。

尊者不只希望帶給藏民和平快樂,若他能回中國、能回藏地,是世界和平真正的象徵,這是沒有人會疑惑的。幾千年來,藏地和印度一直因為佛法的淵源關係,而充滿恭敬、虔誠的心情,而漢民族和藏民族的關係則一直像兄弟、像朋友一樣,一直親近而友好,這是歷史的真實情況。我們應以真誠的心,互相對待,讓這種歷史的情誼維繫下去。

以往我們一提到政治,好像都和佛法無關、甚至相違背,一個學佛的人如果參與政治,似乎就是很大的錯誤;但政治也分黑和白兩種,如果只顧自私自利、不管他人、貪婪無度、自讚毀他,那就是「黑」的政治;但「白」的政治,今生吉祥如意,來生都能得到天人的善果。希望大家帶著這樣的心情,念誦〈政教願文〉。

如同藏政府的指示,我們會念頌度母文和各種讚文,這幾天我們在這裡,不要輕視佛陀所說的任何教言和戒律,這樣一定能累積一點善業的。以此善業力,我們發願,佛法昌盛,正法大師能常久住世,世界各地,包括藏地都能教政吉祥,為了一切眾生,我們以大悲心,和佛菩薩的真諦力、就是永遠的大悲心,祈願世界吉祥和平,尤其是觀世音菩薩特別顧藏地,依靠觀音菩薩大悲大智大力合一之加持,祈願藏地和世界都能和平、快樂。我們要以這樣的發心,來念頌〈政教願文〉。

(法王帶領大眾念頌〈政教願文〉,中文版無。)

●P27《心經》多次

●P324〈救度佛母二十一種禮讚經〉

●P327〈度母讚文與利益〉多次(最後一次加誦P332「利益」)

〈第四座法〉(上午3:30-5:0 0)

●P442〈蔡巴噶舉願文〉

●P449〈岡藏噶舉不共迴向文〉

●P274〈無分別持教長壽願文〉

●〈長壽願文〉(中文版無)

●〈護法供儀〉(中文版無)

●P460〈雪域安樂願文〉

●P282〈根本說一切有部毗奈耶藥事〉

●P269《月藏經》

●P320〈成就實諦文〉

(迴向後,結束大祈願法會第六天四座法)

The sixth day of the 27th Kagyu Monlam offered students numerous ways to continue connecting to Milarepa and the Kagyu practice lineage. In the morning, the Gyalwang Karmapa conferred a Milarepa Empowerment to a massive gathering, including to such holders of Milarepa’s illustrious lineage as: His Eminence Goshir Gyaltsap Rinpoche, His Eminence Jamgon Kongtrul Rinpoche, Khenchen Yongzin Thrangu Rinpoche, His Eminence Zurmang Gharwang Rinpoche, Bhayoe Rinpoche, Khenpo Lodoe Dhonyoe, Drupon Dechen Rinpoche and Drikung Gyese Rinpoche.

Also among those fortunate enough to receive such an empowerment, directly from the Gyalwang Karmapa, was the entire troup of actors who will be performing the drama on The Life of Milarepa composed by His Holiness, to be staged at the conclusion of the Monlam.

Continuing the day’s celebration of Milarepa’s life and practice heritage, in the evening His Holiness led a Milarepa Ganachakra gathering, at Tergar Monastery, for those who had completed the Four Preliminary Practices (ngondros) of the Kagyu tradition.

His Holiness had recounted earlier, in his reading of the biography of Milarepa, that Milarepa had buried several sacred objects for his disciples to unearth after he passed away. Among the inheritance Milarepa left was a piece of cloth that he had worn throughout his meditative awakening. This cloth was blessed so that its qantity would never be exhausted, no matter how many times it was cut up and distributed. His Holiness possesses of a piece from this cloth, and as a gesture of his appreciation for their efforts in their practice, His Holiness offered a piece to each of those in attendance at the ganachakra gathering.

In between the empowerment and ganacakra gathering, His Holiness attended the afternoon session of the Monlam. He the led the aspiration prayers for the flourishing of the Dharma in Tibet, and for the long life of His Holiness the Dalai Lama, His Holiness Sakya Trizin and masters of all sects who are maintaining Tibetan Buddhism. His Holiness began the session by commenting on the phrase ten si, used in Tibet to refer to the productive relationship between the Buddhadharma and the sphere of government, or politics. The term si can be taken to refer to politics or to the activities aimed at benefiting society more widely. It can also refer to future lives, and thus future generations, and implies our responsibility to care long-term for our society.

“Some people say that politics and religion should be kept separate and that Dharma practitioners ought to steer clear of politics,” His Holiness commented. “However, this is entirely mistaken,” he said. He cited the example of Buddha Shakyamuni himself, who began life as a prince and later, after his enlightenment, actively guided and advised numerous kings. Nagarjuna and many other holy beings also addressed kings in their compositions. Gyalwang Karmapa especially hailed His Holiness the Dalai as a consummate example of one who actively applies the Dharma to social needs in a manner that benefits not only Tibetan people but also the entire world. This reflects the fact that the Dharma exists as a means of creating peace and harmony in the world.

If Dharma practitioners remain completely aloof from society, even though it is clear that the Dharma has so much to offer society, then we are failing to allow our Dharma practice to live up to its fullest purpose. Gyalwang Karmapa noted that people in Tibet are undergoing a very difficult period of great instability. If we choose not to seek to act in response to this situation, we cannot call what we are engaged in Dharma or compassion.

“If we had only our own well-being to think of,” His Holiness said, “it would be fine to simply remain in mountain hermitages meditating alone. However, this is not the case. Given the extreme sufferings taking place in the world and in Tibet in particular, we cannot afford to sit back and do nothing for society.”

However, His Holiness cautioned that there are negative and positive ways to engage in politics. If we engage in politics, or political activism, interacting with our ‘opponents’ in an egocentric manner, this goes against the principles of our Dharma practice. But with what he called ‘positive politics,’ our engagement is completely motivated out of a concern for the well-being of others, and of future generations and future lives as well. This form of ‘politics’ is entirely consistent with Dharma.