Thursday, December 06, 2007

〈鄂寺大殿門外的壁畫。〉
要自我提策!

佛口說教誡   善者能信受
是人馬調順   能破煩惱軍
若不受教敕   亦不愛樂戒
是人馬不調   沒在煩惱軍
若人守護戒   如犛牛愛尾
繫心不放逸   亦如猴著鎖
日夜常精進   求實智慧故
是人佛法中   能得清淨命

~《律典》

Becoming Gelong
15-11-2007 這天真是很特別的日子。在之前的一天,我在跟塔澤堪仁波切聊天的時候,他說這天他早上會出門,而且有一位從西藏來的喇嘛,要求受比丘戒,所以下午會回來傳戒。剛好我還未受具足戒,就打算一起登壇受戒,仁波切說這真是非常珍貴的福報哦!因爲堪仟仁波切因爲年老的緣故,已經不再主持戒壇,只是剛好這次身體狀況比較好,而且受戒的人不多(包括我才兩人),所以決定主持。得戒和尚是祿頂堪仟仁波切,教授和尚是塔澤堪布,羯磨則是另一位比丘,戒牒寫得很清楚。
這件事裏頭還有一些事情,讓我真的真的非常感恩塔澤堪布,我能夠成爲比丘,全都是因爲他的恩德,要不是他,我還不知道還要在輪回泥濁中混多久!他真的是我的大恩上師,真的非常感恩啊!
〈長壽法會當天。〉

〈大衆正準備迎請上師。〉

〈大殿内坐滿了薩迦大學及鄂寺的僧衆,門外也堆滿了小喇嘛,外頭還有來自薩迦寺,薩迦尼寺和其他教派的僧俗大衆。〉

〈大寳金剛仁波切與堪仟仁波切。〉

〈大寳金剛仁波切獻供。〉

23-11-2007的前幾天,我才在塔澤堪布面前哀嘆説今年在鄂寺不會有人給我慶祝生日。結果他說不是的,不僅僅是鄂寺的人會慶祝,就連薩迦大學的同學,薩迦寺的喇嘛等等,都會過來鄂寺修長壽法。這是多意外和湊巧的事!我生日那天,剛好是鄂寺給堪仟仁波切舉辦每年一度的長壽大法會,各國的薩迦弟子都會來參加法會。哇哈!真是太好了,順便幫我祈請喔!但看以上幾張照片,是不足以感受得到當時法會的盛況!我拍了好多,希望將來能夠再上傳跟大家分享。
〈鄂巴寺大殿内之佛像。〉

〈法會開始,堪仟仁波切,塔澤堪布以及康薩夏仲。〉

〈塔澤堪仁波切在獻供。供的是寳瓶裏頭的甘露,而不是瓶子啦!〉

〈獻供的當下。〉

〈鄂巴寺於當天晚上的夜景。〉


25-10-2007 實際上,我也不是很清楚到底是在搞什麽?之前連續三天,道場就已經開始如意輪白度母的修法,環境周圍也張燈結彩,到了當天,才知道原來是老仁波切(祿頂堪仟仁波切)的生日以及其他二位傳承祖師的紀念日。蠻多人來參加法會的,大法王子和他的媽媽,薩迦大學的堪布嘉措,還有我在印度最好的朋友之一,Wamgon Tulku喔(音譯不到他的名字)!
〈鄂寺,薩迦鄂巴支派的主寺。全名是鄂•吉祥耶旺法寺〉

〈鄂寺最特別的地方,就是這個山門。呈現當年太子面對著古佛塔,自行剃度的故事。同時,也代表鄂寺是教派内,傳承佛陀根本教法——戒律的道場之一。〉

〈回到常住道場。〉

〈向大恩根本上師請安。〉

Thursday, September 13, 2007

渡河到彼岸

渡河到彼岸

空行母(Dakinis)是証悟的女性靈能,被擬人化的當做本尊(Deities)。她們以各种不同的形式化現,有時候又被稱為“天空舞者(Sky Dancers)”,因為她們象征著在明亮、如虛空般綿延無盡的空性中,跳著正覺、無拘束之舞。金剛瑜伽母(Vajra Yogini)是空行母之后。

有一天,二位西藏的出家人,在朝圣的旅途中來到一條湍流不止的河邊。有個老丑的麻瘋病人就坐在岸邊行乞。

當他們走近時,老婦要求這兩位僧人幫她渡過這條河。其中一位僧人,不自覺地感到厭惡,傲慢地撩起僧袍,自顧自地涉水而過。站到對岸后,他遲疑著不知是否該等那位慢吞吞的僧友,也不知他的朋友會棄麻瘋老婦不顧呢?或是帶她一起過河來?

第二位僧人對這個無助的丑老太婆感到難過,心底很自然地升起悲憫。他把這患有麻瘋病的老婦,小心翼翼地背起來,奮力踏入漩渦激蕩的河水中。

在那當儿,不可思議的事情發生了!在河中央,看來是最困難危險的地方,泥泞的濁水在他雙腿間衝蕩著,他浸濕的毛料僧袍像帳篷一樣翻騰著,這位善心的僧人突然惊覺到背后的重物消失。抬頭一看,他瞧見智慧本尊──金剛瑜伽母在他頂上优雅地飛騰,并伸手將他拉到她所統轄的空行淨土。

第一個僧人得到极大的教訓──直接体驗到慈悲和幻相的本質,只好獨自繼續他未竟的朝圣旅途。

~《The Snow Lion's Turquoise Mane: Wisdom Tales from Tibet》 by Surya Das

Wednesday, August 15, 2007

In Return...

要回歸佛法本懷。這句話已經嚷了那麽久,可是到底回歸了沒有吖?那什麽是具體的回歸方式呢?不知道欸……
哎呀!隨便啦!我要重整我的生活方式了!

  1. 不准流俗。
  2. 不受任何人無謂的影響。
  3. 接受所面對的,並樂觀地處理它。
  4. 處理不好也別灰心,沒有什麽值得我們沮喪的。
  5. 永遠了解,確認三寶不在他方,只在自己的信心裏頭。
  6. 平淡就是最美的生活方式,要少慾知足。
  7. 我可以享受寂寞,一個人也能有好心情!
  8. 當我奔跑在人生大道,陽光風雨都難不倒!
  9. Just be Yourself! 享受美好!
這些要貼在櫥上面,尤其第一點是最重要的,我是走高雅路綫的,重視慧命的我永遠不會被俗氣熏到!一點也不行!一定要培養起健全的僧格!不准再稍有放逸!
加油吖!

Saturday, June 30, 2007

Meditation Is as Easy as I-2-3, er, Damn!

Meditation Is as Easy as I-2-3, er, Damn!

Meditation is as easy as counting to, well, one.

Once again I suggest that you listen to Michael McAlister at infinitesmile.org, particular his podcast ISmile150 - The Pitfalls of Practice on how to get started in meditation.

It is really quite simple, as Michael describes it.

Breathe in.
Breath out.

Count 1 if you had no intruding thoughts.
And Michael categorizes those thoughts into:

Plans--Anything from "Gee, I need to pick up some bread on the way home" to "How will I feed my family?"
Memories--Obvious enough. It could be remembering the nice time you had on vacation last week to something terrible that happened to you in your childhood.
Judgments--It can be as simple as, "Dang it, my foot has fallen asleep and that's pissing me off" to "Why am I such a failure?"
I would add Dreams/Day Dreams/Fantasies to this list, as sometimes completely nonsensical or non-linear thoughts enter my mind.

Sounds easy, right? Breathe in, breathe out, no thoughts? Count 1. Then, see if you can put five in a row together and get to 5.

Well, for this beginner meditator, this is how it goes.

Breathe in.
Breathe out.
"What time is Matt's game tomorrow?"
Damn!
Ok, that was a "plan."
Breathe in.
Breathe out.
"That Boston cream pie last night for dessert was great!"
Damn!
Ok, that was a memory and a judgment.
Breathe in.
Breathe out.
One!

You get the idea. It is really, really hard for even an instant to clear your brain of clutter.

But as Michael explains, part of the trick is that by identifying your thoughts--Plan, Memory, Judgment, (Dream)--you still slow your thoughts down and create space between them.

And lengthening that space between thoughts--which for me right now is in the seconds zone, not the minutes or hours zone--is how you gain awareness. And through awareness comes peace. And through peace comes enlightenment.

One breath, one count at a time. Scrub. Rinse. Repeat.
~Todd Epp in High Plains Buddhist

Friday, June 01, 2007

Vinaya

"The Buddha Dharma can be kept alive and current only by practicing it. A monastic community dedicated to the study, diligent practice and dissemination of Dharma was the bedrock of the Buddhist tradition, since the time of the Buddha.

The foundation of all Dharma practice is the ‘Vinaya’, the Buddhist code of ethics. In olden times, when young people in Tibet would embark on travel to India to study the Dharma, the elders always advised them to master the Vinaya thoroughly. Sakya Pandita has also stressed this advice. According to him, the Vinaya elucidates the essential precepts of all the various teachings and is the foundation of the Dharma path. He has also said that though there may be many great Yogis and other accomplished adepts, if there is no fully ordained Sangha, then the tradition cannot be considered as a fully living tradition of Buddha Dharma. This is so because the monastic Sangha are the practitioners of the full Buddhist Vinaya.

So to establish the teachings of the Buddha firmly and fully in a land, it is very important to institute a monastic tradition there. Having an established monastic Sangha makes a country Dharma-wise centrally located. It is a great blessing even to be born or living in such a land.

Hence, it is of utmost importance to keep our vows and practice with diligence, especially when we hold any ordination, so that the Buddha Dharma can be kept alive and vivid in its pure and undiluted form."

~H.H Sakya Trizin

Thursday, May 31, 2007

Vinaya

"Buddha Shakyamuni's discourses which elucidate and define the principals of monastic vows and discipline is know as Vinaya Pitaka, which is one of the three primary collection of discourses which comprises in the Buddhist Canon.

Based on the different interpretations relating to the subtler points of Buddha's discourses on Vinaya there emerge several distinct Vinaya schools in India. However, the Vinaya tradition, which became predominant in Tibet is that of the Sarvastivada School.

Vinaya literally means "discipline", the term generally refers to monastic discipline and especially to observance of the ethical codes which regulate the life of an ordained monk or nun.

For the individual Buddhist monks or nuns, spiritual discipline means the nurturing of mental awareness that leads to control of one's response to the phenomenal world of conditioned existence. As such, discipline is an indispensable means for the bikshu intent upon making progress toward the goal of nirvana.

The Vinaya Pitaka defines a means by which an individual monastic adherent may achieve the soteriological goal of Buddhism and it determines the manner in which the collective community may sustain its special identity.

In order to develop proper practice of Vinaya within oneself, one should first have to become monk or nun. The prime necessity for carrying out a pure Dharma in general and particularly Vinaya practice is to generate a thought of liberating every sentient being from the ocean of samsara. For that one has to uproot every discordant factors and produce its antidote, uncontaminated wisdom, which is developed only from the practice of pure morality. So therefore, one receives the monk's Pratimoksha vow, by generating a thought of renunciation and that of keeping the vows excellently.

Despite generating such indubitably excellent thought, one should cherish the vows conscientiously.

The Pratimoksha vow is divided into eight classes of individual liberation vows, which are:

1. fully ordained monks vows
2. fully ordained nun's vows
3. probationary nun's vows
4. novice monk's vows
5. novice nun's vows
6. layman vows
7. laywoman vows
8. the one day ordination vows

The procedure of observing the vows are elaborately elucidated in the Vinaya sutras.

The key to understanding the ethos of Vinaya sources involves a serious reckoning with the teaching of Buddha and the importance attached to the notion of "discipline". It will be necessary for us to reconstruct in outline from the essential elements of the Four Noble truths before we begin our consideration of Vinaya in detail."

~A talk presentation by His Eminence Aenpo Kyabgon Rinpoche during the Silver Jubilee of the prestigious Sakya College for the studies of the Highest Buddhist Philosophy in 1997 at Dehra Dun, Northern India.

Tuesday, March 27, 2007

究給仁波切荼毗大典

3月3日,究給仁波切的荼毗大典,當天早上我們全院的師生前往薩迦法王的宮邸—度母宮看尼泊爾現場直播。
法會現場太不可思議了,很多人參與,袁詠儀也有參加,並且哭紅了雙眼。首先看到的是,塔澤堪布,祿頂堪布以及大大小小的Sabdrung把仁波切的遺体從Jamchen Lakhang 擡出來,仁波切的遺體明顯的縮小了,仁波切結金剛坐,身著綾羅綢緞,頭戴五佛寳冠,被安置在一個白色的佛塔内。

分四個法會進行,分別是喜金剛,金剛瑜伽母,大日如來,和金剛薩埵的火供和淨化修法,由薩迦法王,寳金剛仁波切,祿頂堪仟仁波切等大仁波切,大堪布主持。

法會持續了六個小時,結束后,電視放映了圓寂當天到從閉關中心遊行回來加德滿都的種種報導。

其中最不可思議的是,遊行回到加德滿都的Jamchan Lakhang 后的當天晚上,62年沒有下過雪的加德滿都,卻奇跡地下雪了!根據大學者堪布阿貝仁波切的説法,認爲那是花,並不單純的只是雪而已!

身為薩迦派弟子的我們,現在唯一應該做的就是:祈請仁波切儘快為了苦難眾生的我們,因悲憫而再次回來!


*關於仁波切遺體遷移遊行的報導詳情,請瀏覽http://kachod.blogspot.com/我的空行淨土。