法王新闻 | 2021年02月

2021讖摩比丘尼春季辯經課程_第五天第二堂課開示

Arya Kshema Spring Teachings Day 5 – the second session

༸རྗེ་བརྒྱད་པ་མི་བསྐྱོད་ཞབས་ཀྱི་རྣམ་ཐར་བཀའ་ཁྲིད། བདེ་བྱེད་མའི་དཔྱིད་ཆོས་ཉིན་་ལྔ་པ།

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米觉多杰的道歌

時間:2021年2月20日晚上10:30-11:30(北京/台北/香港)
中文口译:堪布丹杰
听打:释妙竹
English text source from: aryakshema website

细品米觉多杰的真面目
Day 5: Mikyö Dorje’s Second Good Deed

བོད་སྐད།
English Translation Audio
中文翻译音频

就像刚刚前面提到的,米觉多杰的周围,他的侍者会向他说其他人的过失等等,不仅如此,有的时候他们也会在他面前说一些其他大德的过患,但面对这些情况,在米觉多杰的教言中,他的确是有对其他一些教派大师的见解,有一些遮止,他也对于噶举派当中的一些上师的教法内容也会做一些遮止,甚至他对于自己的上师噶玛钦列巴的见解有一些批判和遮止,也会对他的上师像镀膜仁波切等等的。

因为米觉多杰自己有这样一种大的智慧,如果是符合逻辑、符合教理的时候,他也会批评。如果对方的理解是不正确的,他也会尽力地做指正的。但是很多人不了解这个情况,会说米觉多杰批评了我们教派的大师的说法,有些人会这么认为。有些人会说,米觉多杰是遮止密续的,有很多人有这样子的诋毁。这些内容我们之后会进一步提到,就是米觉多杰他到底认为密乘的修持是可以还是不可以。

In the twenty-one volumes of his collected works, Mikyö Dorje sometimes refutes scholars from other lineages, Karma Kagyu scholars, and even his tutors Karma Trinleypa and Tashi Öser. He used his own intelligence to get to the heart of the matter. It didn’t matter which tradition the scholar belonged to. He used logic to test everything. Irrespective of tradition, if it was logical, Mikyö Dorje would approve it. If it was illogical, he would refute it, even if it was from his own tradition. People did not understand this and he was criticized, in particular for refuting the secret mantra Nyingma tradition.

可以看到米觉多杰性格上是一个非常注重教理的,符合了教理的时候,就算是别的教派所说的,他也会承认;如果不符合的话,就算自宗大师的说法,他也是不承认的。但是他真正内心当中,从来没有对其他教派的大师有任何的不敬,和不具备信心。我是这么认为的。

对宗客巴的赞文

他曾经写了一部赞文,对雪域藏地五位弘扬佛教的大师们赞叹。这里面有萨迦巴、觉囊衮千、普顿汤皆坤巴、浦东苯千,还有宗客巴。有一次,有一个人来见他,就问了他米觉多杰所写的《宗客巴大师赞文》中,特别对于宗客巴大师中观的部分有特别的赞叹。赞颂文我今天就不多说。对我来说,感受最深的他的一段教言分享给各位。

But this does not mean that he lacked faith in the masters of other traditions. For instance, he composed a praise of five great beings who had written the great treatizes: Sakya Pandita, Jonang Kunkhyen (Dolpo Sangye), Omniscient Butön, Bodong Panchen, and Je Tsongkhapa.

The Karmapa recounted how one time, when he had gone to see His Holiness the Dalai Lama, they had spoken about Mikyö Dorje’s praise of Tsongkhapa. In that praise Mikyö Dorje said it was very well-known and undisputed in Tibet that Tsongkhapa spread the teachings of the vinaya throughout Tibet. And although Mikyö Dorje occasionally made refutations of Tsongkhapa, he wrote praises of him too.

这部赞文在米觉多杰的道歌集中有。所谓的道歌,和平常的著作是不一样的。道歌和内心中的感受有关联,或者觉受、证悟的著作。所以道歌的文字和平常传记的文字不太一样,通常更有感觉。这一段是对宗客巴大师的祈请和发露忏悔,这里提到:

The Karmapa then shared the praise which he finds most evocative. It comes from the Collected Songs of Mikyö Dorje and is what is called in Tibetan a gur, a type of song which primarily describes feelings and experiences .It begins:

在雪域的藏地,
In the snow land of Tibet,

遵循律典的行为已经微弱,只有外表持守戒律,
When people merely wear the robes of the vinaya,

所以宗客巴大师来到了藏地,
The one called Lord Lobsang Drakpa

就像释迦牟尼佛一般地建立僧团,
Took the ways of the Bhagavan Shakyamuni, And innumerable monks, wearing the saffron colored banner,

然后培养了很多象舍利弗一样的僧众,(Bamboo批:比如说后来智慧地引蒙古兵灭了噶举派的五世达赖)
With conduct like Shariputra

遍满整个藏地。
Filled the world.

如果不相信这样一位大师的话,还能相信谁呢?
If you do not have faith in this lord, who do you have faith in?

我曾经因为自心有所偏颇,而对宗客巴大师有指责,

People who had been partisan maligned him.

所以我今天要发露忏悔,自己在恶友的影响下所犯的种种过错、造作的恶业,
I had been caught by harmful friends And confess my wrongs done from ignorance.

希望您生生世世摄受我。
Please look after me in all my lives.

在我小的时候,就有一种类似的感觉。历史上看到,噶举、格鲁有许多误解和仇恨,当时格鲁派有派兵去攻打噶举派等等。噶举派对于格鲁派传统会有不喜欢的感觉。 我小时候听到了这些历史和故事,身边有很多人会告诉我,格鲁派是不好的,尤其,我小时候住的寝室,我就这么一个卧室,它既是会客室也是我的卧室。在我的床上方有一些唐卡, 有《三十五佛》的一个唐卡,在三十五佛的上面,就画了一尊宗客巴大师,当时我的一个侍者就说,这个唐卡不好,把宗客巴大师画在上面。唐卡上不是都有一块布吗?他就故意把 布拉长一点,把宗客巴大师给盖住。但是我觉得不应该这样做。很多人都会说宗客巴大师不好,格鲁派怎么样。我自己却对宗客巴大师是有信心的。(Bamboo批:这应该是大宝的老侍者朱那干的吧。Bamboo觉得他没错啊~居然把一个可能连初地菩萨果位都不一定达到的人画到了佛的头顶上,而且还是忏悔最有力对镜的三十五位佛的头顶上,并且还挂在自己教派的法王的床上。Bamboo是该说这些噶举派的人是太崇拜黄教,太崇拜宗客巴大师;还是该说,他们在变着法坑宗客巴,想让他福报折损的永落地狱呢?又或者是,前一世竹奔仁波切和其他噶举派的长老想从小给大宝洗脑,让他把对格鲁派的臣服凌驾于对佛的恭敬之上呢?

His Holiness filled in the background drawing on his own experience. There was a long-standing tradition of rivalry between the Kagyupas and Gelugpas, which was exacerbated when the armies of the Mongol Gushri Khan attacked the Karma Kagyu at the time of the Fifth Dalai Lama and the 10th Karmapa. The Karmapa recounted how, when he was young, a thangka of the thirty-five confession buddhas hung on the wall at the back of his room, and Je Tsongkhapa was depicted at the top of this thangka. His attendant said that this was not good, so he covered the part which showed Tsongkhapa. However, His Holiness continued, from the time he was young, he had had special faith in Je Tsongkhapa

对于五世观音尊者,我对他并不能说有信心,但我是很喜欢他的,为什么呢?当我在学辞藻学的时候,我特别看了五世观音尊者所写的有关妙音的文法书。我特别喜欢他,因为他在文法上和辞藻上的专精。当然,就历史上来说,五世观音尊者的确对于噶举派做了一些事情,让很多噶举派的人不高兴,但是同样在我身边,就像刚刚总是会有人说些小话。你看,象米觉多杰的时候,他身边也是这个样子,总有些人在说其他教派,其他大德的一些坏话。

and also some affection for the Fifth Dalai Lama, as the latter had written a poetry text which the young Karmapa had studied. He appreciated the Fifth Dalai Lama’s writing but felt somewhat strange when the Fifth Dalai Lama criticized the Kagyu.

对秘书几个月帮写了百部著作者的赞文

接着是第二个赞文,这是赞文中的第二个颂文。这个偈言是对于波东确累囊噶的一个赞文,他是一位不得了的大智者。他的著作大概是所有藏传大师中最多的,有百部的著作,从字母的拼读,到时轮金刚法门等等全部都有。而且听说他所有的著作好像在几月当中完成的。他是怎么写成的呢?是因为他有很多的秘书围绕在他周围,他就直接对其中一个秘书,撰写者说:你要这样子写。他就一边说,那个人就做记录;接着他就又对第二个说、第三个说,他们就这样子都围绕在他周围听他说,随着他所说的,就在几个月当中就把他所有的教言都记录下来。所以,他这个噶举就叫波动噶举,成为一个特殊的传承。过去就有这样一个传承,但现在好像已经失传了一样。(Bamboo批:没失传,现在土共的领导都在尽力弘扬他的传承!

The next verses praise: Bodong Rinpoche, Chokle Namgyal, who was an incredible scholar. His collected works contain over a hundred volumes. They include works on how to read the alphabet all the way through to Kalachakra tantra. There are excellent works on sutra, tantra and other fields of knowledge. He had about fifteen secretaries, who could write a great amount of texts in a short time.

这里米觉多杰对波东大师升起了信心。他说,我过去对您没有这样大的信心,现在对您升起了难抑的信心,希望您生生世世摄受我。(Bamboo批:原来米觉多杰的那么多著作都是这样写成的,怪不得Bamboo怎么看都觉得象王沪宁的手笔

接着是第三个颂文,是对于俄千贡嘎桑波的一个赞文。萨迦派的三位大师,他是其中一个叫俄巴的传承。偈文中提到,当时很多的教派如噶举派会举行很多的荟供,以荟供之名杀生、饮血、吃肉,当时西藏这些修密者、颠倒的修密者,这时的俄千贡嘎桑波把密教中这些不如法的地方都清净和导正了。所以后来很多西藏修密的行者都以他的教导为一个标准。从此,强大的善的力量就遍满了整个西藏。所以,他对于他升起了信心。(Bamboo批:笑死我了,不晓得哪个秘书帮他写的这个道歌,这么幽默。

Je Ngorchen, who was one of the three great tantric practitioners. At that time in Tibet, ganachakraswere used as an opportunity to kill animals in order to eat their flesh and to drink alcohol. Je Ngorchen asserted the moral conduct which accords with the practice of secret mantra, including abstention from killing.

接着,米觉多杰说:我曾经因为嫉妒对您升起了厌烦之心,但今天我要发露忏悔,希望您生生世世摄受我。

接下来这个颂文是对谁的祈请和赞文呢?是对于荣敦萨迦噶岑。当我们在讲说大论的时候,可以说他是一位非常重要的大师。对于藏人在学习经论、理论时,他的教理就像太阳一样消除了各种无明的黑暗。

Je Rongchen Shakya Gyaltsenwho is very important in our philosophical tradition. His explanation of difficult texts ‘shone like the sun’ and he had a great influence on Mikyö Dorje when the latter was writing texts on sutra and tantra.

影帝的道歌结语

最后是一个结语,我觉得这很重要,这里米觉多杰怎么说,他说:
The summary at the end of this praise is very important. [What follows is a rough translation.]

佛陀的教法,不仅在所谓藏传佛教当中,全世界的佛教(这里主要指藏传佛教),在众多具德大师的努力之下广弘于世。
Now innumerable beings uphold the precious teachings of the Buddha, and the realm of the fortunate aeon flourishes. The supreme refuge rare in the world, His Holiness explained that the “precious teachings of the Buddha” is inclusive of all traditions of Buddhism, not just Tibetan Buddhism, though here Mikyö Dorje is referring primarily to Tibetan traditions.

对于福德境如同僧宝一样的僧团,也因为这些大德的努力之下,僧团也遍满了大地。Bamboo批:诈骗团伙遍满了大地
the jewel of the sangha covers the earth. The teachings spread and flourish because of the kindness of the masters from all lineages, as does “the jewel of the sangha”.

米觉多杰说,他看到了这样一个情况,他心中非常的欢喜。
This is a source of joy.

所以,米觉多杰接着说,

我呢,曾经因为听到其他宗派是怎样的兴盛,而心生过嫉妒。
Instead of being envious that other dharma lineages flourished in the path,

现在我非常的追悔,甚至深深地惭愧。
there is no way but to be caught up by the horse of regret.

觉得自己过去怎么会这个样子,我今天很难忍地,真的是发自内心地发露忏悔。
I feel such great regret that I dare be like this. It is intolerable, so I confess.

接着下一个颂文继续说。

他就是因为这么的后悔、忏悔,自己曾经怎么会是这个样子呢?自然而然就升起深深的忏悔之心。
Though I feel intense regret now,

下一句说,为什么会升起这样的后悔之心呢?因为那时候他是住在一个深山里,所以,他的身、心都非常的清净。
until my awareness is clear in an isolated place

而且因为他对于自己的上师桑杰年巴还有噶举的大成就者,在这样的深山中,他不断地对他们升起深深的虔诚之心,强烈地祈请,而得到了加持。才会发觉自己的问题,才会忏悔。
and I am filled with the light of devotion for the undisputed Kagyu mahasiddhas such as Sangye Nyenpa, I will supplicate fervently. I understand this is authentic blessing.

接着,再后面一个颂文说,

未来如果有人想要追随我米觉多杰,换句话说,如果有人想成为我的弟子的话,
If you think you follow me,

你要切记:在教派之间,你不要去分你我,不要去争你我。
do not make dharma lineages into me and you.

要知道,只要佛法兴盛,就好了。
It is fine for the Buddha’s teachings to spread.

不要觉得一定要自己的宗派兴盛,不要这样去想。
Do not think with bias that your own friends should flourish.

而是我们应该要无分别地为整个佛教的兴盛,内心中有心急如焚的感觉。很急切地要弘扬所有的教法。
May the worry about teachings of all lineages burn intolerably as the wind in the heart.

所以我觉得这段赞文满重要的。我们的眼光要放远,如果佛教没了,藏传佛教不是也没了。藏传佛教没了,噶举派不是也没了。所以,我们要从整体佛教来看,这是一个最重要的基础,但我们很多时候常常是这种宗派之分、你我之分,总是看到别人的教派的问题,别人也总是看到自己教派的问题。但就在这样的批评、诋毁中,最终什么都剩不下,都没了。

This advice is for those who consider themselves his students. Our concern should be for all lineages to flourish, not just for our own lineage. And this concern should burn intolerably in our hearts. His Holiness emphasized that we need to have a much wider perspective because the entire framework of the Buddha’s teachings needs to survive. If the teachings were to disappear, there would be no Tibetan Buddhism and no Kagyupa either. When Buddhism divides into factions, we see others’ teachings as a fault, they see our teachings as a fault, and this creates great danger to the teachings themselves.

整天担心,瘦弱失眠

所以从这段颂文,你可以看到,他真的是一位具有智慧、又有大悲心的、大的心量的,象佛菩萨化身一样的大师。你看到他的文字,写得这么直白:我曾经嫉妒过,我曾经生气过,等等,但是他现在忏悔。你看他写得这么直白,在其他大师当中,你很少看到他的颂文中说:啊!我升起过烦恼、我后悔过、我曾经做错过、曾经犯错过,很少看到其他大师那样写。但米觉多杰他的话是这么的直白:我曾经听闻其他教派是这么的兴盛,而心生嫉妒等等,接着说我后悔莫及,然后深深地忏悔,曾经怎么会这个样子,等等。他因为对自己是这么的真诚、诚实。所以,我觉得对于我们弟子来讲,是很好的。我们也可以很好地追随这位上师,是因为他是那么的诚实、面对他自己。至于要不要象他那样做到,就在于我们自己了。连这样一位大师都这么清楚地要告诉我们要如何面对自己诚实地做修持。自己也没有什么借口再说什么,是自己要不要做的问题了。

Mikyö Dorje was a great lama of wisdom and power; however, he himself said he was just an ordinary person, and admitted to feeling anger and jealousy in the past. Subsequently he developed regret. Very few teachers mention in their autobiographies that in the past they had afflictions such as desire, hatred or envy. Or that they felt regret for doing so. In contrast, Mikyö Dorje spoke very clearly and forthrightly and made his intentions very clear; if we want to follow him, I, is in our hands.

总之,米觉多杰是对于佛教、对于众生总是在关注着,他也因为总是在这样子的担心着,后来他的身体也变得很瘦弱,有时候睡都睡不好,甚至健康状况也变差,所以你现在看到一些旧的米觉多杰的唐卡,或者他的塑像,他都是这样瘦瘦的。脸颊都是凹陷进去的,瘦成这个样子。(Bamboo批:按照现代精神病学的标准,是否是焦虑症+失眠呢?

In brief, Mikyö Dorje always thought about other sentient beings and worried about them; because of that, he became very thin and did not sleep well, due to which his body became very weak. When we look at paintings of Mikyö Dorje, we can see that his cheeks look very hollow.

他都是这样瘦瘦的。脸颊都是凹陷进去的

总之,很多人在他身边,提到其他人的过失啊,或者说一些什么的话,他都不会立刻回应、处理。他会间接地、想尽办法地去帮助对方去转变他的思想,一些不如法的想法和行为。米觉多杰自己曾说,我没有什么一生中可以觉得自豪的事情。但是唯一一个自豪的就是:我虽然在五浊恶世当中,跟那些行为比俗人还不如,甚至不知如何正确问答佛法;还有那些毫不知足,享用着三宝财务的一群表相的僧人住在一起,但我丝毫没有受到他们的影响。但我也不会去干涉他们。他就在这种毫无伤害的稳定的状态中独自日夜受用正法的吉祥。这或许就是我少许的优点吧。他这样子说。(Bamboo批:意思就是,我管不了别人,我就洁身自好。好像前后矛盾啊!

His attendants and others tried to persuade him to commit misdeeds but he maintained his equanimity towards them. He was also humble. Of his own experience, he commented that the times were degenerate. There were people who pretended to be monastics whose conduct was even worse than that of lay people. They were not tainted by even a whiff of the dharma, yet they enjoyed the offerings to the Three Jewels with abandon. He did not adopt their behaviour, neither did he criticize or scold them, but stayed in a state of equanimity and worked even harder for their sake. He was never apart from enjoying the true Dharma, which he considered one of the best things he had done.

旁人对米觉多杰的看法

他不止是这样空口说白话,米觉多杰也真的是这么去做的。曾经有人真的看过他这样子。有一天有一个叫喇嘛襄柬巴的人,他去见了米觉多杰。跟米觉多杰说,若是我在你的这个位子上,如果我是你的话,要聚集五千位身穿袈裟的僧人,再简单不过了。米觉多杰听完就回答说:“你如果在我的这个位子上,跟你讲,你一天都呆不住的。你说起来很简单,这是不容易的。因为我身边的人,每个人的想法都不同,而且我身边的人非常的多,所以在这样的一个位子上,你必须要带着平等的心,一种安稳的平等的心,而且要洞悉轮回和涅槃的一切的关键。除非你具备这样的能力,不然你是坐不住的。”所以,你可以看到米觉多杰自我的要求是非常的高的,而且还能够把握住自己。另外一方面来说,他对于其他人犯错、做不如法的事情,他并不会马上去说、或指责,而是他会回到自身,觉得他自己应该要做得更好。所以,你会看到他在这种闻、思、修的广大利众的事业上从来没有懈怠过。他对于自己的言行举止是非常的谨慎的、非常的关注着的。(Bamboo批:前面说是“独自”,这里又说自己身边的人非常的多,都前后矛盾啊!还有为什么要弄那么多不如法的人在身边呢?

He studied diligently and focused carefully on his work.

他曾经说:我平常也会升起世间八法的念头,但升起这些念头的时候,我会对自己怎么说呢?我会怎么想呢?我会想:你呀,就因为这样的恶念,已经在轮回中不知多久了。如果你还这样子想下去,放任自己不管的话,那我现在就不管你了,就是说我不再让你操控,等等。“还有呢,他也会在睡前,用他的念珠好好去算:今天我升起了什么好的念头,或者我升起了什么坏的念头。一个一个去算,去反省去回想。甚至他说过什么话,都会清楚地记下来,这样子睡前反省。(Bamboo批:感觉是有强迫症。)如果是善的,他就升起欢喜,回向给他人,如果是恶的,不好的,就会忏悔,并发愿不要再犯。总之,他对于修持,自我要求是非常的高的。没有间断,这样子会做修持。那时,米觉多杰旁边有很多的人。也因为他不是很直接地会对周围的人指正,所以他周围的人蛮多的,都呆在他身边

If thoughts of the eight worldly dharmas occurred, he paid them no attention. Before he went to bed, he would pick up his mala and count all his good and bad thoughts that day. Then he would count the good and bad words, he had uttered; he happily dedicated all the virtue for the benefit of sentient beings and confessed the unvirtuous actions, promising never to repeat them again.

有一天,有人就说,这个米觉多杰的侍者,或身边的人不要是太多那些非僧非俗的人,他身边要有的话,就最好是那些具德的博学者,格西啊,或者这种大堪布等等,或者他身边最好都围绕着这些大成就者的话,那么他比起现在就更受人供养,更会受到尊重。很多人都这么想。(Bamboo批:原来弄那么多不如法的人在身边,就是为了前呼后拥的衬托派头,骗信众的供养和尊敬啊。

Mikyö Dorje was surrounded by many different types of people, not only monks but laypeople. Consequently, some were critical and opined that he should surround himself with scholars and meditators, increasing his status and bringing in more offerings.

甚至刚刚提到那个喇嘛襄柬巴说,他曾经对米觉多杰说:历代噶玛巴当中,没有任何人对噶玛巴的法教造成的伤害比你米觉多杰更多的了,你实在是不怎么样,你当的不够好。如果是我来替代你的话,弹指间,我就可以聚集五千位身着袈裟的比丘了。我呢,在康地身穿着法衣,不饮酒的僧人就有五百多人。而你身边这些不如法的、饮酒的僧人很多的。

One story tells of a visit from Lama Shab-Jenpa. He scolded Mikyö Dorje saying, “Of all the incarnations of the Karmapas, you are the one who has done the most harm to the Kagyu teachings.” Lama Shab-Jenpa claimed that if he were to take the Karmapa’s place, it would only take him a minute to gather 5000 bhikshus. In Kham, he boasted, he had 500 good monks who wore the dharma robes properly and abstained from drinking alcohol, whereas the Karmapa was surrounded by people who drank beer.

这时候米觉多杰听到后,他只说了「顶礼宗客巴大师以前的一切大师们,如此身着三学法衣的所有的行者」。他就回了这样一句话,之后米觉多杰就对桑杰年巴说,那个喇嘛襄柬巴他喜欢佛陀本身故事里面投身为狮子的故事。这是一个什么样的故事呢?在这个故事中提到呢,有一世,佛陀转世为狮子,因为它很漂亮,很多人就想要这个狮子的毛皮,想把狮子杀掉,但不敢去攻击它。但后来,这些人就发现这只狮子很特别,它很喜欢出家人,它对于那些穿着僧服的人是很喜欢的,它不会去攻击那些人。所以这些想要杀狮子的人,就披着出家人的衣服,去杀这只狮子。有这样一段故事。米觉多杰就用这个比喻。他说:要杀狮子的人,穿着的是僧人的衣服,但他们要做的是要杀狮子。这个喇嘛襄柬巴喜欢的就是那些看似出家比丘人的样子,那些假的人。(Bamboo批:突然想到大宝为啥老是‘自黑’,老是把Bamboo当猴耍了。就是为了让Bamboo对他也客观辩证地看待。那些坏猫猫就没法冒充他来把Bamboo这头野猪骗去杀掉呀。

Mikyö Dorje replied, “I prostrate to those who are able to gather a retinue of those who have the three robes and the three trainings, and gather as many sangha as Tsongkhapa.” Later, Mikyö Dorje said that Lama Shab-Jenpa was not an authentic spiritual teacher. It was reminiscent of the tale of the lion. Many people thought that they could kill the lion easily but they were unable to get close to him. However, the lion had a weak spot– it never hurt anyone wearing dharma robes, so they put on monastic robes.

看似出家比丘人的样子,假的人

整天给弟子上课,自己却什么功课都没做完

同时,米觉多杰也从来没有说要去欺骗别人,假装说我正在修持禅定,别打扰我。他也不会说:你们等一下哦,几个小时后再见我,我现在可是在入定呢!他也不会说:我每天都在读经,都在背经。或者每天都在制作擦擦;都在施食;都在修「回遮法」;都在持气,修气脉、修幻轮。他也不会说,我圆满了各种念诵、修持,已经成为了具德的金刚阿阇黎。他从来不会这样子去说,他在做的就是,不停地为弟子上课,为弟子教法,为弟子讲说经论,不辞辛劳,不断地给予教学。

Mikyö Dorje would never say that he was in meditative equipoise and should not be disturbed. Every day, he would memorize texts, make tsatsas, meditate, do yogic breathing exercises and practice as an authentic vajra master. Yet, being very humble, he never displayed this to others. Where he mainly put his effort was in teaching the Dharma and explaining philosophy to others.

但是,当时还是有些人对他是不满的,很多人会说:他实在是很懒散,你看他为了教导,至少应该连个《密续曼陀罗修法》的计诵都该背下来,不是吗?他都不背。连个小的本尊法的念诵法都还没有修完。他怎么有资格传授教法呢?这不是说弘扬佛法,根本是佛法的一个耻辱,等等。(Bamboo批:小学都没读完,就要当大学老师给学生上课、指导了。

Many people at that time said that Mikyö Dorje was really lazy and, because they thought he was not doing practice or giving empowerments, they claimed that he was harming the teachings.

又有一天,一个叫做喇嘛钦腊的上师,他来见米觉多杰,他就对喇嘛钦腊:“你觉得我们师徒俩谁比较精进?”喇嘛钦腊说:“我当然比你精进啰,我每天都能念一个喜金刚的咒语,换做是你的话,你会念到脸都起火了(意思是说,你都没这么去念的)。”米觉多杰说,你这个就说得不对,应该是我比较精进,因为你每天连一点点禅修都坐不住,但我终身都在这种状态下精进着。所以,米觉多杰都很低调。从来不会公开的告诉别人,啊,我在做布施、我在做持戒、安忍、精进等等,他对于要让很多人知道他在干什么,他好像没什么兴趣。(Bamboo批:伪君子当然要藏着、掖着。

如果象前面那些人说的,他连一个密续的修法都背不起来的话,他却能够在教学的时候,非常通达无碍地完整地讲说各种密乘本尊法的数量啊,形象啊,或者他们的象征,手持物等等。那这样的说法就不对了吗?(Bamboo批:小学生加读稿机——习包子不也成天通达无碍地发表各种讲话和指示嘛。有一堆秘书怕什么。)同样,刚刚说他连一个小本尊的念诵法都没有完成,这种说法也是不对的,因为看他在对他人教学本尊修持生圆二次地的时候,他却能够很清楚地、无碍地引用讲说很多经续上的各种内容。可见,他自己是非常地熟悉的。所以,说他本尊法的修持没有完成,不符合密续的话,这种说法也是不合理的。反观有一些人,自己觉得说好像已经很厉害,不停地去指责其他人、其他上师,这样反而是不如法,是不对的。

总而言之,上面看到米觉多杰他的一生,他从小开始都很幸苦,他的一生都是不容易的。象他小的时候,国师嘉察仁波切就圆寂了,还有司徒仁波切也圆寂了,他想见的上师,别人也不让他见,最后好像只剩下他一个人独自的经历很多的幸苦。如果以一个普通人来看,以一个正常人来看,这样子的幸苦,大概很难忍的下来,但是米觉多杰总是想的很远,然后持续的努力,最后,你会看到他是我们历代的噶玛巴当中最殊胜、最特殊的一位。这可不是容易的,也不是我们想的,他从小就自然而然这么厉害,不是的。他是在痛苦中锻炼出来的,我觉得这是我们要知道的一个重点。(Bamboo批:米觉多杰的确想得很远,让历史记录里留下的都是一大堆他自赞的文章。虽然当时熟悉他的人都鄙视他,但后人看这些自赞文就把他当伟哥了。

In any case, His Holiness concluded, Mikyö Dorje went through many difficulties in his life, particularly when he was young, which for people like us, would be really difficult to bear. It was important to realize how high a vision Mikyö Dorje had. Because of his efforts, he is one of the greatest among all the incarnations of the Karmapas, one who really stands out.

法王讲他自己小时候的经历

当然米觉多杰不用说了,就我自己来讲,一生当中也真的遇到很多的幸苦,举个小小例子吧。我在西藏的时候,就是我七岁前后,我那时还在家乡,我现在回想,七岁那时还在家乡那可是我最快乐的日子。因为那时父母也在身边,我的家乡那么漂亮,然后我也没有太大的责任,无论哪个方面来看,那段时间是我一生最快乐的一段时间,但是七岁之后,就被认证为噶玛巴。(Bamboo批:大宝的家乡的确很漂亮。2016年,Bamboo在西藏八宿被审讯了10天,之后凌晨五点,被两男一女带去昌都的贡嘎机场遣送回杭。路上在车里坐着睡着了,醒来一睁开眼,车子正经过一片金色的草原,那样的壮观美丽,几疑是仙境。Bamboo当时直觉的反应就是,这就是大宝的家乡了。的确比照片上历代噶玛巴的出生地都美。西藏去过的其他地方也无有堪比的。

During the last part of the teachings His Holiness briefly related some of the difficulties he had faced in his life. The first seven years of his life were the happiest, because he had no responsibilities; he was with his parents and described his home as a very beautiful place. Then, from the age of seven, he was recognized as the Karmapa.

大家的想法是,如果某个人被认证为噶玛巴,那他可得到了某种不止是地位,从此一帆风顺,心想事成,什么东西都有,衣食无缺等等。或者觉得说,他只要被认证为噶玛巴之后,那他周围的人一定都很听话,他怎么说,那些人怎么做。但事实上根本不是这样。

People think of this as a very high position. They assume that as someone in such a position, he would get very good food and clothes, and that his attendants would obey his orders immediately. But that, His Holiness confirmed, is not how it is.

譬如说,我还没有到楚布寺之前,虽然我已经被认证了,但还没有去楚布寺。当时的楚布寺就有总管,很多人这样子跟我说,有这么一段对话,那个总管就说:管他是谁,是噶玛巴也好,不是噶玛巴也好,我反正不在乎,反正我不会让他超过我的脖子以上。意思就是我会把他管好的,不让他出头的。那个总管还真的这样做了。所以我到楚布寺之后,别人不是会供养我嘛,就是供养给噶玛巴,我有噶玛巴名号嘛。供养是供养给噶玛巴,供养我,那些供养人看到的也是供养了我,供养了噶玛巴,但是虽然东西是放在我的上面,供养了我,但其实最后谁去管这些东西呢?就那个总管。

He gave some examples. After His Holiness was brought to Tshurpu monastery, people made offerings to him, which were then taken by the people behind him.

所以像是有些台湾的,国外的一些弟子,跟我比较熟,他们知道我的情况,他们会怎么做呢?就是接见的时候,他们就要偷偷的,如果是红包也好,就乘没有人看到的时候,马上就很快速地塞到我的坐垫下面,然后小小声说:那个是给你爸妈的。因为他们知道,就算供养再多的金钱也好,东西也好,全部都会被那个总管拿走,所以他们只好偷偷地给我。但有的时候还是倒霉被发现了,又被那个总管没收了。因为接见完之后,我就很多时候要接着去修法了。这个时候很多人,总管也好,还有一些人,他们就开始去翻我的床垫下有什么,甚至桌子的缝隙里有什么,总之他们就会东翻西翻地找。刚开始他们怎么跟我说呢?他们当时会说,我为什么要找,就是怕那些东西上面是不是放了毒,你拿到不好。所以就要帮你检查一下,但奇怪,检查就从来没拿回来过

For example, there were people he knew from Taiwan who came. They were aware that the steward would usually take any money they offered to the Karmapa. Thus, secretly, they would secrete offering envelopes under the carpet for His Holiness to retrieve and give to his parents later. But the steward found this out, and when His Holiness had to leave his quarters to attend a puja, the attendants would search his room and remove any gifts they found. If they were challenged, they would claim that they needed to check for poison. These items were never returned.

记得有一次,说要请求认证某个仁波切的转世,就是要认证巴沃仁波切。当时的总管就给了我一个金的东西,为了祈求我认证,就放在我前面,后来那个巴沃仁波切的乃朗寺喇嘛来到我面前的时候,就说:哎,我看到我昨天供养你那个金的佛像怎么挂在你家总管的身上?甚至你家总管还跟我说:「我戴的好看吗?」那个喇嘛他看到,内心气到不行,他说「我供的是噶玛巴,怎么跑到你身上去了?」就跑来跟我说。

On another occasion, His Holiness was asked to recognize the reincarnation of Pawo Rinpoche, and the director of Nenang monastery made an offering to him of a chain with a large golden buddha. A day later, the same lama asked His Holiness why the steward was wearing the golden buddha round his neck. Not only that, the steward even told others to take a look at it, saying, “Doesn’t it look beautiful?”

不仅是这些事。传统上对于我的父母,小时候毕竟父母把我养大、照顾。之后当然楚布寺来管理。为了要回报父母的恩呢,传统会在楚布寺为噶玛巴的父母建一个房子,但是楚布寺根本没这么做,不仅是没这么做,甚至我到了楚布寺之后,大概只有那么一次吧,家人让父母来看我过。总之都被阻止。甚至我的父亲、母亲带着康区来家里的一些人来,这时候寺院也不让他们特别来见。总之我有很多的姐妹,有一位姐妹是在楚布寺闭关。她有时候想来见我,就连在这里的姐妹都不能见我。这个总管就说:「姐妹是不准见的,除了父母之外」。反正最后,我实在受不了了。事实上,我父母亲非常的低调,从来不会说:「我的孩子是噶玛巴」。但他们最终也受不了了。

His Holiness continued. The tradition was for the monastery of a tulku to offer his parents a house but they failed to do this, and the young Karmapa was hardly able to see his family because his mother and sisters were not permitted to visit him at Tshurpu monastery.

有一天,我的爸爸,还有爸爸的一个朋友,来到我面前就说,你最好要跟你的楚布办公室说一声才行,反映一下。最后,就爸爸去楚布办公室说了,他的朋友一起去了。那个朋友是很直的一个人:「这个楚布寺的人,我要不是看在噶玛巴的面子上,我早就把他们给解决掉了」。总之,爸爸去了,好好地说了一下,他说:「不管怎么说,我们是他的父母,我们也没有要求个什么、图个什么,但拜托,让我们能见见自己的孩子。或者我们的亲人,他的兄弟姐妹可以来看看他。如果你们这个都不准的话,那我就把这个孩子带回家去。」这时他们听了就有点吓到,这时候才开始…爸妈回去后,还多送他们一些衣服啊,东西什么的。

Finally, his father reached the end of his tether, and confronted the labrang officials: “We do not need many offerings; we just want to see our child when we want to and that his siblings can meet him. If you do not like that, then I will take my son with me and go!” Upon which the officials became worried. They agreed to family visits and gave His Holiness’s parents lots of new clothes.

虽然,发生这么多事情,我小的时候,我在这些总管的管理之下,那时候我七岁嘛,因为他们总是这样压着我,我也不敢说些什么,但是有一次呢,不知什么事,我就说了一下那个总管。那个总管气到不行,那时我很小,那个总管用力地抓着我的手捏、压,说:「你年纪这么小,就敢这样子回嘴,实在是不行。」就很用力地捏压我的手,我痛的都哭了。这是在西藏发生的情况,到了印度之后呢,比这还糟的情况可多了。就不多说了。

When he was a little boy, the steward bullied him too, hurt him physically and reduced him to tears.

总之,别人会想说:「噶玛巴唉,他应该是一个很快乐,很自由的人」。或者「他是噶玛巴嘛,他说什么别人一定言听计从」,不是这样的。不仅我这一世不是这样,你看过去历代噶玛巴好像也不是那样,你看噶玛巴米觉多杰从他小时候开始,就有很多争论,他「是」还是「不是」,是不是真的转世,当时支持西方祖古的人就不断地会在背后骂他,会去批评他。他就是在这样一个环境当中活下来的,他不止是活下来了,而且还能够承担起噶玛巴的事业。

Approaching the end of the teachings, His Holiness reminded us of the difficulties the Eighth Karmapa Mikyö Dorje faced, particularly when he was young. To begin with, there was the controversy over the western and eastern tulku, and not only did he have to live in that environment, but he also had to perform the activities of the Karmapa.

你现在看起来,他的著作很容易嘛,就读他的著作。但有没有想想,在他那个位子上,是多困难的一件事情。我们可以想:是的,他就是噶玛巴的转世,他就有这样子的智慧,大的悲心等等。这是我们不知道的,但是我们能够真正看到、知道的就是历史上 记载他从小是那么的不容易,那么的幸苦,他在这样的过程中努力修持,而达成他的结果。这样子来看,有时候对于我们自身也是一种鼓励,一种鼓舞。也真的会升起一种勇气,可以弘扬佛法,可以利众。

For that reason, what we need to think is —though Mikyö Dorje was probably an emanation of a buddha or bodhisattva, though we cannot know for sure— as an ordinary human being he faced a lot of difficulties. We should remember what he did for the benefit of sentient beings and the teachings. That is why we should consider him so important and identify that really clearly. Only then will we ourselves get some real confidence in this lifetime and feel that we can do something on behalf of the teachings and sentient beings.

好,不多说了。课诵。

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བོད་སྐད།
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