2013年台南邊倩佛學會歲末瑪哈嘎拉除障

(尼泊爾邊倩寺大殿瑪哈嘎拉塑像)

2013年歲末瑪哈嘎拉除障

日期：2014年元月12日　

時間：上午10:00~中午12:00  下午2:00~4:30

主法：喇嘛羅卓

　　中心於每年農曆的12月底都會舉行歲末年終瑪哈嘎拉除障,金剛乘的各寺院即每位修行者，為了迎接新年的來臨，使未來的新年內，能吉祥圓滿、幸福、快樂，依照傳統來修護法瑪哈嘎拉及供養多瑪的習俗。此修法的目的，為使新的一年中將舊年中的所有障礙、挫折除去，不再發生於新年中，將使國泰民安、世界和平、人人生活豐裕、身體安樂、家庭和諧、事事順利、財源廣增，以此神聖的祈請，護法所修之法，也可消除未年一年的罪障，特別是瞋毒所造成的業，實為歲末必要之修法法門。

歡迎各位師兄隨喜參贊　中心劃撥帳號：31526398(台南市邊倩佛學會)

Peace Melody by Thinlay Sherpa 祥和之音-聽列雪巴

法王噶瑪巴將於菩提迦耶復興楚布寺金剛舞傳統

法王噶瑪巴將在2014年1月10日於菩提迦耶帶領咕嚕確旺(Guru Chöwang)的蓮師金剛舞。

此由法王親自指導的長達一整日的蓮師金剛舞，為在印度的首次歷史性修持，不僅是復興此楚布寺獨特金剛舞傳統的先聲，也是第31屆噶舉大祈願法會的主要活動之一。

法王噶瑪巴將全副盛裝，親自上場帶領金剛舞。怙主嘉察仁波切、怙主蔣貢康楚仁波切和眾多的噶舉傳承祖古，也將與法王同台修持。

此金剛舞的另一項歷史首創，便是邀請來自5所噶舉尼院的尼師，擔任女性角色如空行母耶喜措嘉的修持。尼師們將與楚布傳統的4所寺院―—隆德寺、大吉祥寺(Palchen Choling)、米律寺(Mirik)和邊倩寺(Benchen)的僧眾進行合作。

金剛舞主題為蓮花生大士聖傳，此為大伏藏師咕嚕確旺所取出的甚深儀軌的內容之一，旨在遣除內在和外在的障礙。據言，所有觀看此舞的人，都會受到深遠的影響。金剛舞精緻莊嚴的面具和服裝，為金剛舞不可或缺的一環，而這次準備與製作道具的工作為時一整年。

此金剛舞是1月6 -10日嘎千蓮師初十法會的高潮，之後緊接著是1月11 -16日的噶舉大祈願法會，這兩項活動都由法王噶瑪巴親自主持。

文章轉至大寶法王中文官方網站

The Four Noble Truths-3

The authentic view

Negative emotions, which are attachment and aversion, are discursive thoughts. For example: One should investigate thoroughly feelings like anger, pride and jealousy that cause such an unhappy mind. The causes of great hardship are only the negative emotions that are present in a human’s mind stream. One should say:”These are my enemies!”

This so-called enemy – From the time the enemy sees someone the mind becomes unhappy. Even if it just sees someone’s clothes and shoes, etc. it also makes the mind unhappy and honestly, this is a mistake. Why is that? The anger that is in our mind is the enemy. Anger and negative emotions are our enemies.

An Indian scholar gave this example:”Whenever the enemy throws stones at me or beats me on the head with a stick, I am angry with the stone thrower. Yet, to be honest, I should really be angry at the stick and the stones and not angry at that person.” However, how is it that we do not get angry at the stick and stones? When the enemy hits us using the stones and the stick, the stones and stick are not to blame, they themselves have no control. The exertion of the adversary when he hits us is to blame since he is the one who has the control over the stones and the stick. While the enemy hits based on his exertion, I am angry with him, the person who strikes, but actually he is not to blame either. How is that? Anger arose in him without control. While he used the stick without self-control and hit my head with it, he was involuntarily urged to do so by anger. Therefore, if we really get angry, we should be angry at the anger that exists in the mind. Why? The stick has no power on its own. Likewise, he has no control, because in his very essence, he was urged on by all this anger. For these reasons there are many different wars in the world. The entire unhappiness that exists is due to the constant harm of negative emotions. Because of this coarse mind, we always act without control. It is not necessarily true that all people act always in the wrong way, (because usually they make mistakes when they are possessed by the afflictive emotions).

The Buddha has given one example: When unhappy people in a sanatorium beat the doctor, he does not get angry at these crazy people. Why? Because he knows it is the nature of a madman. By thinking, “it is not his fault”, one’s loving-kindness develops. In that way, those who are able to think in accordance with this authentic view, when difficulties occur to them, they understand that the difficulties they encounter have the nature of samsara. No need to mention that the nature of samsara is hardship. Then, when they understand it, anger will not arise in them towards those who are angry and cause harm. When they know its nature, love and compassion will arise. Because of that, I will now explain the authentic view. Generally speaking, when living in accordance with the right view we gain a lot of benefit even in our daily lives. For social workers and those who do environmental work it is indispensable. It is also extremely important within a family. Whatever task we do within that view, there is great benefit. In terms of spiritual practice, if we are able to follow it within the authentic view, whether we are a businessperson, a politician, or even an economist, the hardships will decrease, and based on that we can also benefit others. Mental suffering can decrease too and benefits will certainly come about. When we experience a general type of suffering, if we are religious, we will immediately, after the hardships appeared to us, go to a temple, pay homage, light butter lamps, and so forth, and talk about our many problems to the gods. Thereupon, when we go to see a Lama and stand in front of him, we talk about our many problems. Doing so, we try to bring our sufferings and problems to an end, but this is not the proper method. There are still great hardships in our mind. Those who have great mental hardships will go to the psychologist and say:”I am mentally disturbed, please give me some advice.” The doctor will give some advice but it is difficult to be able to benefit truly from this one instance of instruction. The most profound advice and instructions are those I have mentioned earlier. We should study them on a regular basis until we get familiar with them. If one is able to go deeper into it, the hardships will not arise from the beginning. There will be no hardships in any activities we carry out if we are always accompanied by the authentic view. Being familiar with it, in whatever daily activities we are engaged in, if we always stick to the right view, our hardships will not able to appear from the start. Through this we will be able to create great benefit. The entire meaning of renunciation, bodhicitta and the authentic view that I have already explained above is condensed into this. It is not only the Buddhist view, and I believe that it is something necessary for everyone who performs pleasant and unpleasant work in this world. The so-called human life especially has a huge potential. Whatever task we do, whether we are businesspersons or social workers, it is important to have a good intention, to be honest and righteous. If we are not honest and righteous but always behave in a deceptive and hypocritical way, there will be no end to our hardships. Therefore, it is said:”to be born as a human has a great potential.”

What is this great potential? It is to accomplish the vast activities of benefiting others and the great ability to attain genuine joy and happiness. Generally we talk about the four worldly activities of eating, sleeping, walking and sitting which are also present among animals. What is then the special distinguishing feature of human beings? It is to be equally concerned about the happiness and suffering of others and not to think only of oneself. To always have a loving mind for others is very important. There is not anyone who does not have self-clinging. To abandon the “I” is not easy. It is not necessary to abandon the so-called “I”, but to make it at a suitable level is good. What may be one’s own wealth in respect to the riches of businesspersons? Whatever riches we have, we should make ourselves joyous and happy while not falling under the power of our own possessions. Otherwise, if we are slaves to our possessions, and if we remain like that we will probably spoil this human life – it will happen that our existence in this world only will be to serve these riches. Our businesses-like and more mundane activities should be of help to others, reduce their problems and increase happiness in the community. It is meaningful to be an economist and also a social worker. The meaning of this work comes from this great ability.

Within Buddhism, what did the Buddha say? He said it is difficult to attain this vessel-like human body. This is just a fact. Generally, to obtain a human body is not difficult, but within humans is difficult to obtain the powerful ability of the vessel-like human body. If we have achieved it, it is extremely important to be able to accomplish vast benefit to both oneself and others.

In short, my ideas today are like this. Those who already know Buddhism will be able to make a benefit of these ideas. Even these who are not Buddhist and think the ideas are valuable will be able to use them for themselves. In this discourse, I believe there are few words that describe the benefit within each ordinary human live. A spiritual path does not necessarily have to be Buddha dharma. If we always have a good heart in any circumstance and are able to accomplish good activities for the benefit of others, our self-clinging is very small. If we are able to practice well based on the authentic view, which I was talking about earlier, and think based on the awakened mind, we do definitely not need Buddhism as our religion. If we are not able to practice well based on religions, it is a big mistake. Only going to a temple and supplicating the deities is useless. There is no need to do so. First, we who work within societies, should have a good foundation, a good motivation and a good heart. Based on that, if we perform religious tasks, they will bring benefit for others and also for ourselves. If we lack a good motivation, whatever religion we follow, they will be mere names and labels. If we are able to cultivate a good human character, a good mind, to be a noble person and combine it with a religion, this is said to be the genuine religion. In that way, if we are able to live in accordance with the authentic path, no matter which religion we follow Christianity Hinduism, Buddhism, to mention only a few – they have become one. Upon such a foundation, being connected with the authentic view and thinking accordingly, if we are able to cultivate a good human character, then it is fine to follow any religion whatsoever, Christianity, Hinduism, Buddhism, etc.

I hope and aspire that all of you can go on joined together with this practice and the nature that has the essential meaning within each human’s life.

This talk has been given by Sangye Nyenpa Rinpoche to several Christian families in Berlin, Germany, about the beneficial methods that one can practice daily based on the views, means and the path of Buddha dharma related to the Four Noble Truths.

四聖諦開示(二)

【集諦】

講到第二個層次時，會提到「這痛苦之因、痛苦的根本，來自於我執與煩惱」。不論如何，讓我們心裡不愉快的，總有個導致自他無法幸福的製造者，那就是所謂的瞋恨、忿怒、嫉妒等粗猛的心。當這些（負面的）心生起時，它就是造成他人的心也同樣粗猛、不快樂的始作俑者。教法中提到：這樣的心，並非寧靜快樂的，而有著惡劣的分別念；這顆黑暗惡劣的心，正是您所有痛苦的根源。

在我們這世上，就算不是人類，而是身為其他的動物，也都會想到「我這個」、「我那個」的。首先是「我要過得好」，還有「我很苦呀」、「我過得不好」、「我若能擁有幸福的話，那就很好」等等。總之，很少想到「他人若是痛苦的話，那可不妙」，也很少有人希望「他人若能幸福的話，那該多好」。大多都認為「如果我有痛苦的話，就不是件好事，幸福的話才好」。因為這樣想，使得每個人的內心總有著強烈的我執，以及對於「我」的嚴重耽執。如此一來，便導致了全世界的紛紛擾擾。對此，用我們佛教的術語來稱之，就叫它「煩惱」。

總之，所謂煩惱，就是因為心十分粗猛，導致根本無法造就心中幸福。如此一來，就算感受到粗大的幸福感，但那種幸福也是會消逝的。當它消逝後，只會轉變成為痛苦而已，這幸福與快樂，不會處於總是真實、恆常的狀態當中。縱然我們有著再怎麼強烈的幸福感，它的效期無非就是用數字可加以衡量的而已，像是幾天、幾週、幾個月…等等。對我們來說，根本不會有所謂「永遠的幸福」。

雖然擁有這樣的幸福，但這幸福也會產生變化，從根本上而言，幸福也不出痛苦的範疇。因此，由於它自然會變成痛苦，所以取名為「煩惱」。對我們來說，真實的安樂，是透過「斷除自我的執著，斷除我執，以利他之心，心口如一地關懷他人，如何關愛自己就如何關愛、注意他人」而達成的；發起利他之心，進而能夠成就一己之幸福，這樣也就能謀求、達成全世界的幸福。

我們擁有再多的財富、名聲、影響力與權力，也不過徒增痛苦而已，並無法因此減少痛苦。因此，所謂真實的幸福，要從感受到善良的心、關懷他人的心、視他如己的關切之情出發，並能夠把這種感受散播給他人，才是唯一的途徑。並且，也不是只管這世界上的人類就好，對於一切生命也要懷抱這種心態。若能如此提升自心，才能因而獲致幸福，這也是要藉由我們的經驗加以思維才可以達成的。所以，目前對於這個痛苦之因──所謂的煩惱，應該要知道，它主要指的就是「對自我的執著」。由於執著自我，我們身體以及語言的種種行徑，都受到自我執著的引導，進而造成粗猛惡劣的身語行為，也就是因為如此，才帶給他人傷害。教法中提到：這些粗劣作為的行動者，其於身語方面的作為，全都是積集業的根源（集）。

2013年 12月22日 歲末年終大掃除

各位師兄 札西德勒 　　



　　為了維護道場環境及整潔，使其莊嚴清淨，中心訂於十二月二十二日舉行歲末年終大掃除。歡迎各位師兄一起護持道場展現清新風貌迎接新的一年到來。　　　
　　　　　　　　　　　　　　　　　　　　　　　　　　
　　　　　　　　　　　　　　　　　　　　　　　　　全體工作人員　合十