楊枝淨水讚

楊 枝 淨 水 讚

楊枝淨水﹐遍灑三千 性空八德利人天

福壽廣增延﹐滅罪除愆

火焰化紅蓮

南無清涼地菩薩摩訶薩

南無清涼地菩薩摩訶薩

南無清涼地菩薩摩訶薩

The Lion's Roar-Vidyadhara Chogyam Trungpa

When you begin to experience the process of going towards emotions, rather than emotions coming towards you, then you begin to make a journey. A sense of dance begins to evolve. The lion's roar is depicted by lions looking in the four directions. Our fearlessness is all-pervading, radiating in all directions.

Enlightened experience is not exclusively for pacifists. Enlightened experience also means relating with energy, waves and waves of energy. As long as we try to patch over what we feel are unworkable situations with metaphysical, philosophical or neat religious ideas, then the lion's roar turns into a coward's scream, which is very pathetic.
The Lion's Roar
The lion's roar, according to Chögyam Trungpa Rinpoche, is the fearless proclamation that whatever comes up in our state of mind, including powerful emotions, is workable. (F Lion's Roar * 12/12)

Having problems come up is a way of destroying our credentials as well as our comfort and security. Then we can begin relating with the emotions and accepting our life situation, accepting all the chaos that happens. So the chaos, and relating to the chaos, should be regarded as "good news, extremely good news, utterly good news." Enlightened experience is not exclusively for pacifists. Enlightened experience also means relating with energy, how to handle this eruption of tremendous energy, waves and waves of energy.

In the third turning of the wheel of dharma, the Buddha speaks of the lion's roar. The lion's roar is the fearless proclamation that anything that happens in our state of mind, including emotions, is manure. Whatever comes up is a workable situation; it is a reminder of practice, and it acts as a speedometer. It is a way to proceed further into the practice of meditation.

In this way we begin to realize that all kinds of chaotic situations that might occur in life are opportune situations. They are workable situations that we mustn't reject, and mustn't regard as purely a regression or going back to confusion at all. Instead, we must develop some kind of respect for those situations that happen in our state of mind.

There are several stages in relating with energy and emotions. There is seeing, hearing, smelling, touching and transmuting.

Seeing refers to a general awareness that emotion has its own space, its own development, so that at least you accept it as part of the pattern-without question, without reference back to the scriptures or whatever. Without the help of credentials, we experience directly that those things are happening.

Then hearing is the experience of the pulsation of such energy, of the energy upsurge comlng towards you.

Smelling is the experience that energy is somewhat workable-the way you smell food, and that smell becomes the appetizer before you eat. It smells like a good meal, smells delicious, although you haven't yet eaten it. And somehow that makes the whole thing more workable.

Then touching is feeling the nitty-gritty of the emotional energy. You can touch it, relate with it, and realize that, after all, emotions are not particularly either destructive or creative. Rather, they are just a self-existing situation, just upsurges of energy-whatever particular forms they might take: aggression or passion or depression.

Finally there is transmutation. This does not mean rejecting the basic qualities of emotions, but it is like the alchemical practice of changing lead into gold. Basically, in that practice you don't reject the metallic qualities, but you change the appearance and substance somewhat. Similarly, you can experience emotional upheaval as it is, but still work with it, become one with it.

The usual problem we have when emotions arise is that we feel we are being challenged by them. We think that emotions will take over our self-existence, our credential of existence. We are afraid that, if we become the embodiment of hatred or passion, then we won't have any personal credentials anymore.

So usually we react against emotion, because we feel we might be taken over by it. We feel there is a strong possibility that we might freak out, lose our heads. We are afraid that aggression or depression will become so overwhelming that we will begin to lose our general functional level, forget how to brush our teeth, how to take a shit in the toilet or whatever. There's some kind of fear that the whole thing might become too much, so that we might get hooked into it. Then we will lose our dignity, our ability to function as ordinary human beings like the others. That seems to be the problem.

So transmutation in this case means going through such fear or whatever else might be, or occur. Let yourself be nuts. Go through it, give into it, experience it. And when you begin to experience this process of going towards emotions rather than emotions coming towards you, then you begin to make a journey. You are making an effort towards them, therefore some actual relationship is involved, and a sense of dance begins to evolve.

This means that the highest forces of energy, any kind of extraordinary energies there might be, become absolutely workable rather than taking you over. This is because, if you are not offering any resistance, there's nothing to take over. Whenever there's no resistance, there is a sense of rhythm happening. The music and dance happen at the same time.

So that is what is called the lion's roar: whatever occurs in the realm of samsaric mind is regarded as the path, and everything is workable. It is a fearless proclamation-lion's roar.

But as long as we patch over what we feel are unworkable situations, as long as we try to put the patchwork of metaphysical, philosophical or neat religious ideas over the holes, then it ceases to be a lion's roar. It turns instead into a coward's scream-which is very pathetic.

That is usually what happens. Whenever we feel that we can't work on something, automatically we jump; we look back and try to find some kind of resources for ourselves. And we use all kinds of euphemisms: we ask, "What's the medicine for this?"-which is a euphemism for patchwork. We are trying to conceal the hole. "How could we save face and avoid being embarrassed and challenged by our emotions? How could we get out of this?" Maybe we can avoid the whole thing by putting patchwork on top of patchwork. We can load ourselves with millions of patchworks all on top of each other. If the first one is too delicate, the second may be more powerful.

So we end up creating a suit of armor-but even that has some discrepancies. The joints in our suit of armor begin to squeak; there are some holes in there. And it is difficult to relate with that. We don't quite want to put patches on the joints. Although we don't want to squeak, we want to be able to move, we still want to dance-we still want to have joints.

So unless we are completely mummified, which is death, being a corpse, there's no way to have perfect patchwork. For a living human being, patchwork is an absolutely impractical idea. From this point of view, buddhadharma without credentials is equal to the lion's roar. It proclaims that we do not need patches anymore. We could transmute the substance, the feeling in its own existence, which is extremely powerful. In the Indian Ashokan artwork, the proclamation of lion's roar was depicted by a sculpture of four lions looking in the four directions, which symbolizes that you don't have a back. Every direction is a front; there is all-pervading awareness. And this symbol was adopted by modern Indians as their state emblem. So fearlessness comes from facing all directions. We don't have to take one direction; once we begin to radiate our fearlessness, it is all pervading, radiating in all directions. In iconographical tradition, certain buddhas are represented as having a thousand faces, or a million faces, looking in all directions. That symbolizes panoramic awareness-looking everywhere, so there is nothing to defend.

The lion's roar is analogous to space: space is constantly self-existing center as well as fringe. Wherever there's space, there's center as well as fringe. So space is all pervading and self-contained. Similarly, the idea of lion's roar is fearlessness in the sense that every situation that comes up in our life is workable. Nothing is rejected as a bad influence or grasped as a good influence. Everything that goes on in our life situation, all the types of emotion, is workable. The inherent essence of situations is workable, and the apparent qualities of situations are workable as well.

From that point of view we can see quite clearly that trying to apply a reference point of credentials is useless. We have to really work with the situation completely and thoroughly. It is like being extremely interested in food, in eating food. There's no time to read the menu because we simply want to eat. We really want to relate with the food, so we forget about the menu. It's our immediate interest. It's a direct relationship of some kind.

That seems to be the basic point of the lion's roar. In other words, if we are able to deal directly with the emotions arising in our life situation, and relate with them as a workable situation, then the whole thing becomes a situation that doesn't need any further maintenance. It is a self-maintained situation, and any help from outsiders becomes credentials.

So we develop our self-existing help within that. At that point, as I mentioned already, we don't have to really avoid the credential problem any more, because there's no room for speculating or validating. Everything becomes obvious and immediate and workable. There's not even the chance or time or space to speculate on how to become a charlatan or how to con other people, because the situation is so immediate. The idea of charlatanism doesn't appear at all, because there's no room for the idea of gain.

Question: Is this true of any emotion, that you just deal with it by getting directly into it?
Trungpa Rinpoche: If you really get into it, which doesn't mean to say that you have to kill somebody or suppress it, but just get the texture of its own nature, yes.

That sounds too simple.

It is simple, that's why it's workable. This doesn't need special training, just use basic instinct.
It seems that in certain emotional states, part of the state itself is a kind of paralysis; you are unable to respond, you're actually stuck in that place. Do you mean that at that point there must be an extra effort of conscious attention to that?

Well, when you get stuck, it is a beautiful situation. You have more chance to relate with the textures. Let it be that way, rather than trying to get unstuck.

What about depression? All the things you are talking about seem to be energies, emotions of energies, but a state of depression seems to be a negative energy, or absence of energy.

Depression is one of the very powerful energies, one of the most common energies that we have. It is energy. Depression is like an oxygen tank which wants to burst, but is still bottled. It is a fantastic bank of energies, much more so than aggression and passion which are kind of developed and then let out. They are in some sense frivolous, whereas depression is the most dignified energy of all.

I'm not quite satisfied. You say it's a bank of energy. How do you take the money out of the bank or does it just stay in the vault?

Well, try to relate to the texture of the energy in the depression situation. Depression is not just a blank, it has all kinds of intelligent things happening within it. I mean, basically depression is extraordinarily interesting and a highly intelligent state of being. That is why you are depressed. Depression is an unsatisfied state of mind in which you feel that you have no outlet. So work with the dissatisfaction of that depression. Whatever is in it is extraordinarily powerful. It has all kinds of answers in it, but the answers are hidden. So, in fact I think depression is one of the most powerful of all energies. It is extraordinarily awake energy, although you might feel sleepy.

Is that because it wipes everything away? Could it be a kind of emptiness, a sort of doorway to meditation. I mean, in that kind of depression there is the feeling that nothlng is happening at all.

Well, that's it. That's quite a profound thing. It has its own textures. Let's say that you feel extraordinarily depressed, and there is no point in doing anything. You seem to be doing the same thing all over again. You give up the whole thing but you can't. And on the whole, you are extremely depressed and trying to do something is repetitious. And trying not to do something is also irritating. Why should you do something? The whole thing is absolutely meaningless. You feel extremely down. Trying to get into the things that used to inspire you makes more depression, because you used to get off on them and you can't anymore. That's very depressing and everything is really ordinary, extremely ordinary and really real, and you don't really want to do anything with it. It's an extraordinarily heavy weight pushing down. You begin to experience that your ceilings are much heavier than they used to be, and the floor becomes much heavier than it used to be. There is a whole wall made out of lead, compressing you all over the place; there is no outlet at all. Even the air you breathe is metallic, or lead, or very thick. There is no freshness at all. Everything that depression brings is really, really real and very heavy. And you can't really get out of it because the idea of getting out of it itself brings further depression, so you are constantly bottled and pushed in that situation and you would like to just purely sit around.

Well, if the whole thing gets worse, then just trying to step out, which seems to be the only answer, is a suicidal approach. Things get very heavy and very slow. Meeting inspiring friends, who used to be inspiring friends, becomes depressing. When you try to put on a record of the music that used to inspire you, it also brings depression. Still nothing ever moves. The whole thing is black, absolute black.

But, at the same time, you are experiencing tremendous texture, the texture of how the stagnation of samsara works, which is fantastic. You feel the texture of something. That entertainment didn't work. This entertainment didn't work. Referring back to the past didn't work; projecting into the future didn't work. Everything is made out of texture, so you could experience depression in a very intelligent way. You could relate with it completely, fully. And once you begin to relate with it as texture of some kind, as a real and solid situation which contains tremendous texture, tremendous smell, then depression becomes a beautiful walkway. We can't discuss it really. We have to actually get into heavy depression and then feel about that.

Unite with the depression.

Yeah, you become the depression.

What about extreme physical panic or discomfort, the nausea, the headache, thinking you're going to pass right out, and sometimes the sweat, the cold sweat, the shortness of breath where you can't catch your breath.

It seems to be psychosomatic. According to the Buddhist way of viewing physical health, any sickness that comes up is a hundred per cent, if not two hundred, psychosomatic. Always.
So you just keep going back to that point?

Yeah, back to mind, back to the heart. There is a Zen writing called "Trust in the Heart." You should read that.

So what you're saying is that everything that I experience and everything that I think as "I-experience" is really buddhamind, experiencing itself?

Yeah, without fear. That's the lion's roar. That is lion's roar.

When you are doing sitting meditation, do you bring the emotions that arise in everyday life to your sitting, or is it simply enough to go back to your breath?

Well, as far as the sitting practice is concerned, emotions are thinking, pure thinking. In our everyday life situations, emotions are a challenge, possibilities of path.

So it would seem that the only time an emotion could harm you is if you try to repress it, if you try to push it back.

As well as if you try to analyze it fully, or act it out in a frivolous way.

What do you mean by frivolous?

Well, go out and kill somebody. You know that.

It seems like emotions take on a quality of coming towards you, so you have to figure them out, analyze them.

I don't see problems with that. It's a question of whenever there is doubt, you find out the root of the doubt, and find out where the doubt came from, not particularly in order to solve the problem as such, but just to relate with the face value of things happening on the spot. That's what is called, in Buddhist terms, scientific mind. It is experiencing, analyzing on the spot without value judgment. So from that you begin to learn with tremendous directness, the simple facts of the matter, and you go on from that. You don't have to be goal oriented particularly. And scientific mind is not particularly goal oriented. True scientists are unconcerned with the goal. They are fascinated by finding out the facts of the matter.

I don't quite know what you mean by experiencing emotions in meditation as thoughts. A powerful physical sensation might go along with an emotion. I don't know what you mean by experiencing it as a thought.

An emotion is also a thought. You're enraged with anger, as if you are almost going to levitate on your meditation cushion. And it's still your thought, so you say "a thought," "thought;" you say "thinking," "thinking," "thinking."

Are you saying that there is actually no feeling without thinking?

Well, you see the thing is, the fifth skandha of consciousness, of thinking, plays the leading part, the introductory one. This goes back to the conceptual, the feeling and everything. So the fifth skandha plays an important part, always. The fifth skandha is always the leading point.
I know the point is not to get rid of your depression or anger, but do they wear out, like distractions?

No promise, my dear. Wait and see. Have more patience.

Adapted from the seminar Buddhadharma Without Credentials, held at the New York Dharmadhatu in March, 1973. ©1997 Diana J. Mukpo
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Sexual morality, Buddhist style

Sexual morality, Buddhist styleA monk's thoughts about the process of growing up as a sexual being

By Jampa Kaldan, a 47-year-old Australian-born monk studying textual Tibetan at Sera Je Monastery and overseeing the building of Sera IMI House.
...This story of my own journey of growing up sexually explores my developing understanding of what the Buddhadharma is teaching about sexuality, and how this relates to the pervasive values of Western culture.
Simple cooking analogies help to illustrate the way I see the stages I have gone through. These stages are: the empty pot of childhood, the pressure cooker of teenage, the stewing saucepan of adulthood, the pot cooled down, and finally the distillation unit.
The Empty Pot of Childhood
I was bought up in a devout Christian family. We belonged to a denomination which was not anti-sex as such, but which saw sexuality as a gift of God to be used wisely in the proper context: that is, once you had entered into the lifelong commitment of marriage. Unlike Buddhist practice, there was only one level of sexual ethics in this Protestant tradition, simply requiring one to avoid masturbation, homosexuality, sex outside of marriage, or sex with someone else's marriage partner, on pain of God's wrath in the future. My wife was to come from the Catholic Church, which seemed to give its members an extra load of guilt about sexuality, and to have a more complex ethical system in that it provided the option of celibate practice...
In comparison with the raging sexual fires of the years to come, childhood was a time of innocence and freedom from overt sexual desire. I was like an empty pot sitting on the stove with the gas turned off...
The Pressure Cooker of Teenage
Adolescence arrived, and suddenly the pot was filled, the flame turned on and the tight fitting lid of taboos and moral injunctions was felt to be firmly in place. The new experience of sexual energy became a constant seething background to life, vague and unpleasant, driving a vivid fantasy world about girls, without really knowing what it was that I wanted, but at the same time knowing that, whatever it was, was out of bounds. The lid of morality and fear was intensely frustrating and it was to keep me a virgin until I married, despite several girlfriends....By late teenage the pent-up frustration had become a constant obsession which showed itself in my never being able to keep my eyes off the opposite sex, a secret voyeurism that would have shocked my young Christian companions as together we were trying to convert the world to Jesus on the streets of Sydney...
The Stewing Saucepan of Adulthood
It was not surprising that I found myself soon abandoning my temporary abstinence and getting married when I was 22 years old. A significant part of my motivation at the time was to provide a means to legitimately release the pressure of my pent-up sexual energy. After getting married the sexual activity with my new wife was, I believed, completely stainless and thus to be enjoyed without any negative consequences. It now felt more like being a stewing saucepan with the lid on, but with the lid able to jiggle around and thereby prevent the build-up of pressure ...
Removing The Saucepan Lid
..I was soon to discover that even though my marriage had allowed me to get out of the pressure cooker and into the saucepan, a restrictive lid was still in place and my mind was filled with a variety of unfulfilled fantasies. I found myself longing to be able to explore these elaborations of attachment, and seeing as I had by this time abandoned my Christian faith, there seemed no longer to be any moral injunctions against doing this. Nevertheless, my moral habits were still so strong that it was unthinkable for me to indulge in such activity while I was living with my wife, and so I would have to leave my marriage if I wanted to do this. Thus, after nine years of marriage, it was primarily the sexual frustration, which had driven me into marriage in the first place, which drove me out of it again. I stepped out of the familiar and comfortable nest of my marriage into the terrifyingly lonely world of adult singlehood in search of a fantasy, a quest for the holy grail of ultimate sexual fulfillment...
... In stark contradiction to the moral habit which had required that I leave my wife, I became involved with a married women, in effect becoming her "mistress," and we held each other in a mutual fiery embrace of sexual chemistry. The lid of the saucepan was now off, and with the gas flame turned to full, it tended to make quite a mess.
... I began to realize that sexual morality was about working skillfully with others and with one's lived experience, and that it was not some outwardly imposed restriction. I gradually began to see the ten commandments of my upbringing as a basic commonsense practical wisdom for looking after one's mental wellbeing. The new wisdom that began to dawn on me was that this bliss I was experiencing with my lover came with a hefty price tag, that the indulgence had implications for the state of mind of myself and others around me. When I discovered the Buddhist teachings several years later, I was to be amazed to see this new insight clearly set out as the "small capacity" practitioner's level of spiritual practice. That is, out of concern and compassion for oneself, one freely chooses to restrain oneself in certain ways.
During those years with my lover I had a vague sense that if only I could deal with this high-energy relationship in a more mature way, then my problems would become much less. I am, in fact, very grateful for her fierce kindness to me during those years, her refusing to bend to my will, and thereby forcing me to grow up and face some very unpleasant things about myself. Perhaps she was a compassionate dakini, or at least that was the effect she had on my life.
The Pot Cooled Down
When I was thirty-eight years old, the elderly Tibetan lama who was to become my spiritual teacher stepped into my life – at a business conference in a ski resort in the Australian Alps. As I began to explore the Buddhist teachings over the next two years, I found myself being profoundly moved by its ideals of self development, testing things out for oneself as opposed to blind faith, the radical concepts of bodhicitta and emptiness, and the extraordinary personage of this strange lama. I began to taste the determination to be free (often translated as renunciation); that is, the motivation that stands at the center of the middle capacity level of spiritual practice.
This insight opened up the realization that despite its skillfulness, the value of the small capacity practice of morality was rather limited. Even while scrupulously avoiding the ten non-virtues, one is still basically trapped in the cycling habitual patterns of thought and behavior. In contrast, the middle capacity practice sees morality as being harnessed to a much greater task, that of liberation, and its purpose is primarily to provide a stable ground for one's meditation practice, rather than just to keep oneself relatively free of future troubles. With this understanding it became clear that every one of my actions, which arose from ignorance, attachment or aversion, tended to reinforce and deepen the dysfunctional habitual patterns in my life. Included in this is any sexual activity which arises from such motives, in other words all the sexual activity that normally goes on in the world, be it classed as sexual misconduct or not. Unlike what I had earlier believed when I became married, ordinary sexual activity does have negative consequences in terms of one's ability to grow up as a person, and to be liberated...
This article can be read in its entirety in Mandala

Sorry, if I could have the whole article then I would love to share that with you, but since I don't have it I hope u will still enjoy whatever we have here.Thanks a lot for Mandala magazine's wonderful works!

Liberation and Enlightenment

Benny Liow of the Young Buddhist Association of Malaysia's magazine Eastern Horizon talked to Rinpoche on March 7, 1996.

BL: Rinpoche, in Malaysia we have Buddhists from various traditions. Can one learn and practice different traditions?

LZR: Yes, definitely. We can learn from both Theravada and Mahayana. It is really a question of our mental capacity and intelligence to absorb the Dharma. We need to know our motivations – are we seeking enlightenment for ourselves or for the sake of other sentient beings? Having a tradition to follow is iportant but more important is to learn from qualified teachers – and it doesn't matter whether Theravada or Mahayana.

If the practitioner is merely seeking liberation from samsara for himself, then he needs to learn and practice the meditation which will lead him onto the full path to liberation. But if his aim is to achieve enlightenment for the sake of all sentient beings, then he needs to learn the full path to enlightenment. In this case there are additional meditation practices taught in the Mahayana teachings.

To practice and have realizations on the path to enlightenment involves several levels. Firstly, there is the graduated path of middle capable beings, secondly, the graduated path of higher capable beings and finally the four levels of Mahayana Tantra. Very basic to the Mahayana practice is the development of bodhicitta, which is the door to enlightenment.

However, you can't realize bodhicitta without first realizing the renunciation of samsara. We need of course to realize the graduated path of middle-capable beings, that is, to be free from samsara. The realization is that the nature of samsara is suffering, that there is not one second of pure happiness. In order to have this realization one needs to practice renunciation. This is also found in the Theravada teachings. In order to achieve this realization to be free from samsara, there are again various stages. This comes firstly from realizing the Four Noble Truths. When one practices renunciation, one develops a detached mind to this life and also to future lives in samsara. With this realization that the nature of samsara is suffering, it also becomes the basis to develop compassion.

BL: Rinpoche, in your book The Door to Satisfaction you mention the three levels of happiness – happiness in future lives, liberation from samsara (release from karma and bondage) and enlightenment. Why is liberation from samsara different from enlightenment?

LZR: Too achieve liberation from samsara there are five paths: the path of accumulating merits, the preparatory path, the right seeing path, the path of meditation and the path of no-more learning. To be liberated from samsara is to achieve arhatship.

By achieving the right seeing path we remove 112 delusions to do with the desire realm, form realm and formless realm. Then through the path of meditation one removes sixteen obscurations and delusions. With this one attains arhatship. That's nirvana in the sense of having ceased completely all the causes of suffering, karma and delusion.

However, there are still obscurations, but they are very subtle. They obstruct the arhat's mind even though he has tremendous psychic powers. Unlike the Buddha, the arhat is not able to see directly everything at the same time. An arhat does not have an omniscient mind; that's the quality of a Buddha, one who has completely destroyed all subtle obscurations.

In Mahayana teachings, wisdom arises when all obscurations are removed, not only gross obscurations but even the subtle ones. The wisdom to remove the subtle obscurations comes through the development of bodhicitta. With this the wisdom realizing emptiness is able to destroy the subtle obscurations. It's like washing cloth. First you wash the black, dirty part. Then there is still some smell and stain left. even that is washed. Eventually the cloth becomes completely cleaned. It becomes as clear as a mirror. We all have the Buddha nature in our mind when the subtle obscurations are removed.

BL: Rinpoche, you mentioned that no matter what action we do, it is extremely important to have the right motivation. Can we interpret this to mean having the right intention?

LZR: Yes, yes.

BL: Rinpoche said that if gamblin, for example, is done with pure motivation it will also become pure Dharma. How could an action like gambling which is rooted in delusion and greed be a pure action?

LZR: If you gamble with the intention that with the money you win you want to help refugees, hospitals or poor and starving people, the motivation is compassion to benefit others. If one truly has a pure attitude then the action becomes Dharma.

BL: But wouldn't gambling be an unskillful action, even if one gambles to help others?

LZR: The natural action of gambling is itself clean. If it is done with compaassion and the intention is to use the money to benefit others, then it is wisdom. Knowing that it is done with compassion for others it becomes Dharma. There is both compassion and wisdom.

BL: Rinpoche, you mentioned that to practice Dharma we have to constantly think of impermanence and death. Wouldn't this lead one to develop a morbid attitude to life. Isn't this negative?

LZR: Actually, Buddhism is very positive. Bodhicitta makes life unbelievably beneficial. Not only can one achieve an Y happiness one wishes, one can also cause many: others to be happy and help create the cause for enlightenment. That Is the beauty of Dharma. With bodhicitta we get great fulfillment and satisfaction in whatever we do, be it our career, doing a retreat and practicing Dharma or spending leisure time with the family. So there is beauty and joy in life. The Buddha's teaching is always positive.

For instance in the Lam-rim teachings there is mention of the preciousness of human life. It explains how we can achieve happiness in future lives, liberation from samsara and achievement of ultimate enlightenment. Each of these happinesses is more precious than a mountain of diamonds or a whole sky filled with millions of dollars. So we look at this life as precious and wonderful. We then begin to ask how this human birth can give such unbelievable opportunity for us to realize our Buddha nature. All these opportunities create the cause for our happiness and that of numberless other sentient beings. Well, that's the beauty of life.

But we also need to face reality. For instance, if we want to buy gold we need to differentiate the real from the false. If we don't we may end up cheated and regret our actions. Similarly, we need to understand the reality of existence and recognize that impermanence, disease and old age are part of life. The nature of samsara is the reality of life. Rather than ignoring it, it is better to learn about its true nature and be aware of it. This will make us develop the strong inspiration to be free from samsara.

BL: What is the final spiritual goal for Buddhists?

LZR: The final spiritual goal for Buddhists is enlightenment. But firstly we must learn to see attachment and clinging as the main cause of suffering, like a chain which continuously ties us to samsara. Then there will arise a strong renunciation of the suffering realms of samsara. The Dharma practitioner will want to seek lasting happiness and not temporary happiness. This is seeking final liberation from the suffering of samsara. With this realization of samsara we will enter the path to full liberation or enlightenment.

It is also Important for Buddhist to note that the very purpose of our life is to benefit other sentient beings. That is our ultimate spiritual goal in life. We practice meditation so that we can develop ourselves spiritually in order that we can make ourselves useful for other sentient beings. When we develop bodhicitta we cherish this life, take care of it and keep it busy for the benefit of others. Realizing; that the nature of life is impermanence and suffering will have incredible benefits; it is the basic meditation that we can use to immediately cut the emotional problems of the mind.

When the mind is completely overwhelmed by desires and we don’t get what we want, anger will arise to harm oneself and others, including family, friends and other sentient beings. But by realizing that the reality of life is suffering we begin go see that there is no point to follow our emotional mind. This is the understanding that the reality of life is suffering as explained in the Four Noble Truths.

卻殿仁波切談其生平

以下是對卻殿仁波切的訪談,仁波切談到他在西藏的出生，學習、以及如何來到印度等。下文中的慈田格列法師是仁波切的侍者。卻殿仁波切，來自色拉杰僧院，是最崇高的格魯派喇嘛之一，一九八五之前，他在西藏以外的地區其實是沒沒無聞的。一九五九年，中共入侵西藏之後，他並未逃離他的國家，也沒有被拘禁。十九年來，他住在拉薩的一間房子裡，連如廁都沒離開過他狹小、漆黑、空洞的房間，也從未修剪過他的鬚髮。

「他把所有的時間都花在那張床上，不斷地禪修著」仁波切的侍者，色拉杰僧人慈田．格列法師說道。「他們必需每個月更換一次床褥，因為它因汗溼而發臭。他用一個夜壼當廁所，像在假扮病人那樣。一九八○年以前，他從不跟任何人講話，除了送食物到他房裡的人。」

慈田格列法師：卻殿仁波切於一九三三年出生在東藏榮波的拉敦寺附近。他三歲時就被認證為前一世卻殿仁波切的轉世，而那位仁波切本身曾是第十二世達賴喇嘛聽列嘉措的轉世靈童候選人之一。關於前一世卻殿仁波切的誕生，有明顯的徵兆。當轉世靈童被選定之後，他們不願意就這樣留下他，所以就將他安置在拉敦寺當喇嘛。

卻殿仁波切：從三歲到八歲的時候，我由隱居在茅廬中的叔叔教導，八歲時，我進入當地的拉敦寺，在那裡學習所有的祈請文及儀軌。六歲的時候，我第一次遇見前世的帕繃喀仁波切，我在拉敦寺從他接受了釵h釵h教法。我當時也在他跟前受了沙彌戒。當時我對修行並不了解。當我十歲時，一位哲蚌洛色林寺的前任住持在講授菩提道次第，而我參加了課程，差不多在那時候，我開始對修行產生興趣。

我與帕繃喀仁波切的初次會面，我記不太清楚了，但我清楚的記得仁波切很歡喜我，而我是由衷讚嘆仁波切的一切：他走路的方式、穿著的方式，每一件事。因為我對他是如此推崇備至，我覺得「我只想要像他那樣」。 帕繃喀仁波切建議我不要留在當地的寺院，而要前往拉薩附近的主要僧院學習，如色拉寺、甘丹寺、哲蚌寺。我十五歲的時候進入色拉杰僧院。所有散布全西藏各地的格魯派寺院，都效忠三大寺之一，你自然從善如流。前世的卻殿仁波切在色拉杰學習，並在那裡進修格西的課程。

拉薩之旅到拉薩的旅程花了一個半月。因為當時沒有完善的道路，你只能跟著商人和犛牛群像旅行隊一般慢慢旅行。當時正值冬季，非常非常寒冷。你必需穿著獸皮袍，因此你無法穿著僧袍旅行。 我記得我們睡在路邊，有時醒來時完全被埋在雪中，因為太冷了，雪不會融化，當你醒來的時候，必須把它抖落。當時並沒有像帳篷那樣的東西。必須將所需物資全放在牲口背上載。

當時尚沒有任何中國軍隊的跡象（那是一九四八年），雖然是有少數隊伍進入西藏的情形。人們害怕共產主義，害怕社會中有那樣的元素。 一開始我們一行有馬匹可以騎乘，也有犛牛載運補給品，但不久之後，我們開始以騎乘犛牛代替馬匹。我和我的父母親及哥哥一起旅行，一家人前往拉薩朝聖，到拉薩獻供養及繞行寺院，他們在五、六個月之後返家。

辯經的力量我依循著色拉寺的常態課程，學習五部大論。一開始時和其他僧眾學習相同的課程，但當格西課程開始時，他們會讓祖古跳級。我和格西梭巴仁波切、巫根‧慈田格西以及拉巔格西同班兩、三年。 色拉寺主要的課程是佛法義理，格西課程。但是其他住在色拉寺的喇嘛，他們也會給予教授。我參加了其中的課程。當時最主要的老師是巴瑞仁波切、赤絳仁波切，以及林仁波切。我對這些教授非常樂在其中。

雖然有時在以色拉寺課程為主的學習中，當你正學到經典中非常重要的部份時，就不准參學這些其他的教授。 我喜歡辯經，而且辯得不太差。我和寺中一些最優秀的辯經家一起學習，像羅噶格西和洛桑‧旺秋格西。經由他們指點之後，我可以辯得非常好。 一位優秀的辯經者是，當他辯論一個被指定的題目時，能向對方指出他們的錯誤見解；他能運用邏輯、論證，引用權威的經典，闡釋為什麼對方所持的不是正確的見解。透過辯經，你指出他們的錯誤見解，而他們會完全放棄。那是一個好辯經者的特徵，能夠以正確的見解啟發對方，並透過邏輯及對經典的了解，奠定正確了解的基礎。

透過辯經，你本身會對你了解的部份，發展出一種非常穩定的信心，因為你運用邏輯、論證，以及權威的經典。當你能夠做到這一點，那麼，無論你擁有任何體會，都能銘記於心（因此，那是證悟的基礎）。在僧院的辯經堂中流傳著一句諺語，「只要在辯經時擊一下掌（一種辯經儀式中的勢），比禪修多年更有利益」辯經的力量就是如此。

在色拉寺、甘丹寺及哲蚌寺，通常你學習所有經典的內涵，然後你進入密院，並學習所有密法的內涵。這些全部都必須花時間禪修。有些人在完成課程之後，過著一種全然隱居的生活，他們畢生都在禪修。有些人住在寺院中，並在寺院中完成所有的禪修。其他人選擇回到他們當地城鎮或鄉村的寺院，或者教導佛法，或者禪修。我的老師洛桑．旺秋格西曾說，留在寺院中並教導佛法，比隱居閉關更有利益，因為當他表明希望隱修時，赤絳仁波切勸他不要如此，並指出教導他人的利益，而非自行閉關隱修的利益。當你教導佛法的時候，你利益到那麼多的人，但是當你閉關時，你主要利益到的是你自己。

論藏並非為禪修而安佈的，所以你禪修的內容，是像菩提道次第中的各種階段等等，它是完全為了禪修而安佈的形式。之後你可以拿各種主題的素材，所有論藏的內容，運用它來豐富你的禪修內容。典型的色拉寺生活清晨，就在破曉之前，開始寺院的早課，通常要兩個小時。接著是辯經課程開始。大約十一點的時候，僧眾們便聚集在一起誦經，供茶。那是你的午餐 寺院只供應茶，所以僧眾們會帶著一把糌粑前來，而那就是他們的午餐

午餐 后你就辯經，然後誦經，接著又辯經。最後一堂辯經課之後，你可以在你的房間裡待上一個半小時。 那裡並沒有標準課程──只要有時間，就有課程。寺院中有些時段沒有辯經課，就在這段時間，這些義理課程非常活絡。一個半小時的休息時間結束後，你又回到一堂很長的辯經課，接著是二十一度母讚及大白傘蓋佛母─類似這樣。然後你再參加另一段辯經，當太陽快下山時，你有另一次休息時間。日落之後，你必需唸誦你曾背過的所有經典，這樣你就不會忘記。如果你在比較高的班級，就允許留在自己的房裡背誦，但如果你比較年輕，你必需待在戶外的空地上，所有人都在那裡背誦。你自己大聲的讀誦出來。

那時也有人會整夜讀誦他們的祈請文，直到次日黎明。學習中觀論及波羅蜜的人整夜不斷地反覆練習。當一個班級快上床睡覺時，另一班會開始他們的辯經課，他們一直持續進行，直到早課。因此，以這種方式，寺院中一天二十四小時都迴盪著法音，你無時無刻不聽到法音。

慈田格列法師：二十八歲時，仁波切圓滿了所有的必修課程，進階學習最高的「那讓巴」格西課程。赤絳仁波切和其他崇高的喇嘛們希望他盡速取得格西學位，但他當時主要的上師，色拉杰僧院的住持，並不准他成為格西，而要仁波切繼續學習。他又開始反覆學習，主要是關於毘奈耶（律藏），他研讀了許多次。然後，中共入侵了。他從未穿過祖古的特別服飾，雖然出身官宦之家，他在色拉寺也沒有屬於他自己的拉張(轉世喇嘛住的房子)，自己的家族。他混在一般的僧眾之中，每個人都喜歡他。仁波切主要的上師是帕繃喀仁波切、赤絳仁波切和達賴喇嘛尊者。從幼年開始，他學習的主要目標就是能夠將所學運用於實修，因此他專注於經典的內涵。十歲左右，他有很強烈的意願要實修所學。

卻殿仁波切：我在「那讓巴」課程中學了許多年。我的一位老師，當時是住持，曾告訴我：「你還年輕，急著拿到格西學位做什麼呢？繼續學習為要。」大概二十八歲時，我原本可以取得格西學位。二十九歲時，中共入侵了，從此我就再也沒有這種機會了。

我花了大約十四年的時間完成我的學業，但是如果你依循寺院的系統，那要花上三十年。這就是為什麼僧眾要花很長的時間才能拿到格西學位。這是因為經典的內涵非常非常的深奧。你越能深入分析，你了解的深度就越透徹。這種學習體系造就了最頂尖的學者。一九五九年，拉薩的藏人起義當反抗中國共產黨的起義行動發生時，大部份的僧眾都已經逃離了。軍隊進入，僧眾們害怕寺院會被摧毀。在中共佔領之前，色拉寺有數以千計的僧眾，但只有兩、三百名留在那裡。而我留在色拉寺。

一天早上，天剛亮時，共軍包圍了寺院，圍捕了所有僧眾，把我們放在中庭。然後他們洗劫了整座僧院，所有的僧眾都被拿著武器的士兵包圍著。

我們聽說在東藏，士兵們圍捕了所有僧眾並槍殺了他們，所以每個人都非常害怕會這樣。從日出到日落，所有的僧眾都站在中庭。然後他們讓僧眾排成一列，帶走了他們──每個人都說：「我們會被帶去殺掉。」但事情並沒有演變成這樣，他們只是拘禁了大家。

我大概入獄一個月。他們沒有在附近設置監獄，直接用色拉杰的一座主寺當監獄，不讓任何人出去，連小便也不行！我們必需使用一個巨大的容器，那通常是用來裝水供用的水的──你總不能隨地便溺。

有時，在一天之中，他們會給我們一些溫水喝，如果有人自己有糌粑，他們就會和著水吃。我們兩、三百個僧眾，就這樣過了將近一個月。 他們開始區隔所有的「喇嘛」，所有的「格西」，所有那些擁有各種管理地位的人。他們將人們分門別類，所有一般的僧眾被分為同一群。他們常說，「沒有任何頭銜的人是我們的朋友，而有頭銜的人是我們的敵人。」

他們會利用一般僧眾的團體來調查有頭銜的人。如果一般的僧眾能夠保證任何有頭銜的人並沒有參與起義，而且沒有說過中共的壞話，那些人也會被釋放。 當我在寺院中的時候，我通常和一般的僧眾混在一起，所以有些僧眾為我擔保，說我雖然是仁波切，但我一點也不符合那個頭銜，所以我被釋放了。

他們在寺院中舉辦政治課程，教導僧眾宣說反對宗教、寺院以及任何修行的言論，他們沒隔多久就會一個接著一個的釋放有頭銜的人，而每個人──所有的一般僧眾，都必需揍那個人。如果他們不揍他，就會被認為是那個人的支持者。有些人被揍得很嚴重，事後根本爬不起來。我有某種心臟方面的毛病，當我目睹這一切發生時，我的病情變得很嚴重，因而獲得允許就醫檢查。我前往拉薩，在那裡停留了五、六個月。

一九六○年二月，他們圍捕了住在拉薩的所有僧眾，告訴我們不准留在那裡，必需回到原來的寺院去。我回到色拉寺，依然過著出家人的生活，穿著僧服。 回到寺院後，到處充滿了對達賴喇嘛尊者的批評和誹謗。當你被迫出席並參與這些聚會，毫無選擇的，你必需參與某些謾罵。我的身體狀況本來就不太好，因此得以用睡覺曚混過去，不必參與。中共曾帶醫生來檢查我的脈搏，我心臟的狀況使我的脈搏跳得相當猛烈，因此得以免於參加這些會議。

同時，僧院的生活條件一直是越來越艱困。當時在拉薩的人比在寺院中自由一些，因此，當在家人聽聞到僧眾們過著那麼艱困的生活，他們會說「希望我再也不要出生為僧侶！」這類的話。情況已經到了讓人們說出這種話的地步！後來，我離開了僧院，到拉薩和我的親戚一起住。

我從來不曾想過要潛逃。中共總是不斷地說「你絕對沒辦法逃脫。」，人們也沒有任何關於如何逃脫的訊息，逃亡在你心中從來不是可以考慮的選擇。閉關十九年我做了一下「秋練」（Chulen─萃取精華法，見「另類革命」一文）閉關，中共阻止了我。他們說，你可以修學佛法，但真的要修學的時候，他們設了釵h限制，他們覺得佛法是壞事，修行一點意義也沒有。因此，直到一九六四年，我住在拉薩，主要修持密集金剛、大威德金剛及勝樂金剛，並盡己所能的給予一些教授。

一九六五年文化大革命期間，事情變得前所未有的嚴峻。一九六六年八月或九月的時候，他們開始摧毀大昭寺；所有寺院中的聖物，以及人們自己家中蒐藏的聖物，一概被摧毀；那是大規模的破壞。除了釋迦牟尼佛像以及一座護法國王的殿堂，他們掏空了整座寺院。 布達拉宮並沒有像其他地方被摧毀得那麼嚴重。在色拉寺、哲蚌寺和甘丹寺，一些主寺仍保存得還可以，但其他的就被摧毀。一九六九年那年，他們將甘丹寺夷為平地。

文化大革命發生時，我完全中止了外在的修持。我和親戚住在拉薩。我待在房裡足不出戶。那段時間我都在睡覺（見「禪修十九載」一文）。我待在表親的妻子家，她是一半西藏、一半尼泊爾血統。中共隨時可能會來，無論白天或晚上──有時很早，有時很晚──查看我在做什麼，是不是在睡覺，是否真的病了。當他們一離開，我就起身禪修。

當時你完全無法擁有任何聖物，不能有佛像或典籍。如果他們看到任何法本，你就惹上大麻煩了。即使你只是動動嘴唇，不發出聲音，還是會惹上麻煩，因為他們會認為你在念誦祈請文。我有一些念珠，但必須隱密的收藏起來。我有一串小念珠，而有人來調查我的時候，我會把它藏在衣服裡的兩個隱密口袋， 因為我就這樣待在屋裡從沒有出去過，人們說我在閉關。但那並不是恰當的閉關，我並未備妥供品、法器等等。在這段期間我會憶念菩提道次第的各種階段，以及密集金剛、大威德金剛及勝樂金剛等所有的生起次第瑜伽。當我有空的時候，我會圓滿每一本尊誓言的持咒數。

無論如何，要實修佛法，你並不需要任何外在的東西。一切都在你心中。關於證量：你不需要擁有三主要道的實修體驗，但你必須有一點出離心，因為出離心的緣故，使你能夠這樣持續下去。
獨居的利益在拉薩獨居的好理由之一是因為如果你到外面去，你必須對中共言聽計從，因此會造下惡業。我不想做任何違背教法的事；我要實修佛法，因此我從不離開我的屋子。中共用了策略使我為他們工作。他們先試著恐嚇我，當恐嚇無效時，他們邀請我和高階的格西、喇嘛們在他們的眷顧下生活；他們說，他們會提供一棟房子、車子、食物和金錢。我不想接受的原因是，這樣一來我就必須聽其差遣，那些全是違背教法的勾當。無論何種外緣生起，我一心只想真誠的修學佛法。我的發心是要徹底克服世間八法。

來世比今生更重要──今生就像一場夢。因此，如果你接受他們的照顧，聽從中共的差遣，你會得到好房子、好車子，你可以享受好東西，但這將使你墮入惡趣，在惡趣中，你將受苦多劫。來生比今生重要多了。為了來生努力，我留在屋子裡禪修。

當我們死亡的時候，我們並非只是消失不見了。我們必需投胎轉世，對於來生，我們毫無選擇的餘地，只能隨業流轉──不論是出生於善趣或惡趣。如果你今生累積了善業，你會出生於人道，你可以受用這些善業的果報。如果你造惡業，業果不失壞，即使造了極微小的惡業，也必需在未來經歷它的果報。

來世長劫漫漫。今生是如此短暫，只是幻境，只是一場夢。你的心相續不斷，當你來世死亡的時候，再一次的，它並非消失不見了，再一次的，你投生到下一世，再下一世──你有多生多世要經歷。這一切都由個人的業決定。你沒得選擇。因此現今的行為非常重要。今生非常短暫，或有一百年──和漫漫來世比較起來非常短暫。這就是為什麼來生比今生重要的原因。 從宗教、佛法的觀點看來，能這樣生活是一大成就。從今生的觀點看來，也有很大的利益。如果今生，我沒有像過去那樣生活，我可能就接受了中共的建議，得到房子、車子、高階級，但之後我必需折磨他人，帶給有情如此多的苦難。如果我選擇過平凡人的生活，沒有位階等等，就會像其他西藏人一樣，經歷苦難。但我這一生並沒有經歷到這些。這些是像我這樣生活的好處。 另外的好處是，我得到閉關二十年的美名：這也是現世的利益！這將使其他人這麼想：「有意思。或釵簹k真的有助益，或野收O真實不虛的。」透過這種方式，或陳鄏b佛法方面利益他人。 那些年我很少遇到問題。我只有胃部有點小問題；以及當我開始走路的時候，雖然沒有任何疼痛，但我總覺得我的雙腿支撐不住！還有，因為我的房間很暗，當我走出房間時，光線讓我很不舒服──它太亮了。有時我房裡有一點蠟燭，但我從來沒有真的去用過它。即使現在在色拉寺，我還是情願坐在黑暗中。

一九七九年之後，自由了一些慈田格列法師：當毛澤東在一九七九年過世之後，就自由了一些。釵h喇嘛和格西到仁波切的房子受教。他會給予一些教授，但並不是公開的──只在他的小房間裡對一、兩個或三個人講授。人們知道他。他在一九七九年剪掉了他的鬍鬚和長髮。

後來，他接到印度色拉寺寂天菩薩的轉世以及寺院本身的來信，祈請他前來給予教授，傳遞他所學的一切。他試著爭取護照，但起初並沒有成 卻殿仁波切：從一九六五年到一九八○年初，當我過著完全隱居的生活時，我親戚不准任何人探訪我。瑞布仁波切來拜訪我時，我親戚也和他爭論。瑞布仁波切來找我的主要原因，是因為政府正召募一群祖古組成委員會，尋找西藏的史料，如佛像、典籍。雖然政府組織了委員會，這項工作仍由高僧喇嘛們在運作，因為他們曾受過最好的教育。大約這時期，過去被中共貶抑的人，都因為具有能力及知識而恢復原來的地位。這個組織名為諾布林卡委員會。

中共曾叫我參加他們籌組的委員會，因為我一個也沒參加，所以他們不太喜歡我。一九八一年以後，他們開始發給人們護照，讓他們可以前往印度和尼泊爾旅行，雖然我已經提出申請了，卻從來沒被接受過。

慈田格列法師：仁波切試了三年，希望拿到護照前往印度，後來他親近的好友龐帕拉．格烈．南嘉，幫仁波切取得護照。他是西藏康區地位最崇高的喇嘛，以及全西藏地位第三崇高的喇嘛，在西藏自治區擁有很高的階級（他現在任職班禪喇嘛曾經擔任的職位）。一九八五年，仁波切終於拿到護照，合法前往印度。

印度卻殿仁波切：當我前往達蘭沙拉時，我恰好在達賴喇嘛尊者傳授密集金剛、勝樂金剛、大威德金剛灌頂之前抵達。我非常高興能見到達賴喇嘛尊者，尊者也很高興。尊者說：「你在這麼好的時間抵達，來接受這些灌頂，意味著我們之間有著非常清淨的三昧耶。」我在一九八五年從尊者處獲得時輪金剛灌頂。我問尊者我應該怎麼辦：回到西藏？或留下來。尊者告訴我應留下來教導所學，並傳佈佛法。後來他告訴我，尼泊爾那邊沒有很多崇高的格魯派喇嘛，如果我能到那裡去是很好的。我在那裡停留了八、九個月，但後來卻生病了，必需開刀，所以我無法帶來很大的利益。我向尊者告假，不再留在尼泊爾，因為南印度色拉杰寺的僧眾們也請我到那裡去教學。尊者告訴我，絕對不要破我現今的誓言，並要傾囊相授，所以從那時候開始，我就住在色拉寺，只要尊者到達蘭沙拉傳法時，我就會前往參加。

慈田格列法師：仁波切主要在南印度的色拉杰僧院教導格西課程，已經有十五年。通常他住在色拉寺，並給予五部大論的教授。他早上教三堂課，下午教四堂課，他有釵h學生，從年輕男孩一直到格西都有。星期二是色拉寺的假日，仁波切會為一些格西教授文法、詩歌及密續的教導。有時仁波切要在色拉寺給予灌頂或菩提道次第的教授，有眾僧眾前來參加。 他的健康情況非常好。一九九六年，我們回到西藏，並做了一趟遊歷全中國以及幾乎全西藏的朝聖之旅。

一九九八年，仁波切首度前往西方。馬西謀‧史多迪法師邀請他到義大利，還有一位義大利的仁波切、德國的梭巴格西也是。在那之前，仁波切沒有去過任何地方，因為色拉寺需要他；現在色拉寺已經有數位格西，所以仁波切才能去旅行。梭巴仁波切祈請仁波切口傳宗喀巴大師和他的三十六位大弟子的所有法本，但卻一直沒有機會。

仁波切曾經非常廣泛的學習毘奈耶(戒律)。在色拉寺，他被稱為持毘奈耶者，因為他懂得毘奈耶的所有細節。他持清淨戒，並剃度六百多位西藏人──現在也在西方剃度西方人。他在寺院中擁有極佳的聲譽，釵h學生從他學習教法，特別是關於毘奈耶，因為他持戒是如此清淨。 仁波切的曾祖父、祖父和父親全都是大行者。他的曾祖父和祖父是噶舉派行者，他的父親是格魯派，但他們全都是菩提道次第的傳承持有者。他們花了大部份生命在閉關中，雖然不像仁波切這樣足不出戶，他們全都是傳承的持有者。仁波切被所有這些修行者環繞著。 他的母親生了八個兒子和五個女兒，其中有五個兒子出家，而第三個兒子成就了很高的證量，他的名字是格西圖敦楊平。他嫻熟佛陀的所有教法，並達致證悟，他撰著了五十本書，並在西藏傳授時輪金剛灌頂。第二個兄弟也是著名的禪修者。仁波切的父母親都過世了，他的姊妹只有一個仍在世，其他的都過世了。

他二哥的轉世已被找到在西藏的康區，正好在他們家的房子。他三哥的轉世也在西藏，大哥也是。二哥的轉世能夠不看經典就讀誦出來，字句直接從他的心中流出。當卻殿仁波切告訴達喇嘛嘛尊者這件事時，尊者問道，他是不是祖古，卻殿仁波切說不是，他以前是他的二哥。
譯自二○○○年七月曼達拉雜誌）

美國阿肯色州出現閃電與彩虹共舞奇觀

美國阿肯色州出現閃電與彩虹共舞奇觀 （美聯社圖 圖片來自：中國新聞網）

據美聯社報道，當有彩虹出現的時候，人們總會駐足觀看。如果閃電和彩虹同時出現，兩種自然奇觀製造出的奇特效果更難得一見。日前，美國阿肯色州南部的福特史密斯市就出現過這樣令人嘆為觀止的一幕。
目擊者稱：“簡直令人嘆為觀止。當時電閃雷鳴，但是當你抬頭看去的時候，令人難以置信，竟有彩虹同時出現在地平線上。”閃電通常出現在暴風雨裏，彩虹通常出現在雨過天晴，兩種天象同時發生實屬難得。(章田)

One of my favorite artist!

Self Portrait

Luke Brown is an intrepid explorer, part of a new generation of visionaries recontructing the templates of culture as we know it. His art speaks of the spiritual mysteries in the human imagination.
Mystical experiences, dreams, medicine journeys, and channelled lucid dialogues with the source of creativity itself, seem to guide and be guided by the colourful symmetries and living surfaces of his art. Much of his work emerges from a graceful synthesis of digital and painting mediums. Developing his work through mix and remix technologies, Luke is constantly redefining his style as a spiritual medium for growth. He is intent on mapping his hyperspatial experiences with utmost accuracy, with whichever medium seems best suited, as a form of multidimensional cartography.
His art has been shown internationally with such visionary heavyweights such as Alex Grey, HR Giger, Robert Venosa and Ernst Fuchs. He is currently a resident of the lush Elfinstone rainforest in BC Canada, one of an infinite number of parallel universes in which he resides within simultaneously.

Vajra Song

Crystal Grid

Crystal Grid
Description
:
May all sentient beings have equanimity, free from attachment, aggression and prejudice. May they be happy, and have the causes for happiness. May they be free from suffering and causes for suffering. May they never be separated from the happiness that is free from suffering. Wireframe Buddha by Robert Borecky www.shambhala.cc

《妙音天女讚》

世界南方大海，由自生音而現，

往昔姣容天女，禮撒拉思瓦蒂。

母親您之心續，充滿無量悲憫，

無障遍知本智，三時明朗照見。

白晰皎月光身，絢麗莊嚴綴飾，

千萬嬌嬈顰笑，眾生心魂動攝。

殊妙冬不拉琴，動人樂神妙音，

令住凡界海眾，智慧光明增盛。

內外一切宗派，敬奉頂戴莊嚴，

天女您之事業，無有分別遍佈。

您之慈悲愛憫，令我等畢竟眾，

深厚無明闇昧，願能迅即消衍。大寶法王噶瑪巴讚誦 Saraswati妙音天女而著。

妙音佛母 梵名"薩羅薩伐底"， 發音優美善歌詠，稱美音天、妙音天； 妙音佛母像有一面兩臂，膚白。頭上青絲一半 挽起頂髻，插飾白花，一半下垂，微風吹動猶如千條楊柳。 耳飾蓮瓣金環，耳側下垂冕旒飄帶，微微顫動。 身著綾緞衣裙，腰繫白連絲帶，項鏈、手鐲、足鐲裝飾美利而莊嚴。 藏傳佛教把其中的文殊菩薩和妙音佛母列為智慧主佛。 　　

據傳大自在觀音為解除世間的五濁橫流， 用外道神像方法調伏外道眾生時，觀音的獠牙中 生出外道神態的妙音佛母，後來這位女神就成為內、 外道共敬。 左手操琵琶，輕輕安放在右胯尖上，右手彈琵琶，悅耳動聽， 頭頂有月亮光環，心輪有一株八瓣白蓮， 白蓮內浮現出一個光芒四射的白色種子字，照亮宇宙。 佛經中講：妙音佛母是智慧的化身， 修持妙音佛母可以開發智慧，增福慧根。

辯才天。梵文Sarasvati的意譯，音譯是「薩羅薩伐底」，為主智慧福德之天神。據說他聰明而有辯才，所以稱為辯才天；他能發美音而歌，所以稱為美音天，妙音天。原為印度所信仰的河神，後彼亦在法會中聽佛說法，此時從座起，於佛前發願，若有法師說是《金光明最勝王經》者，彼當益其智慧，具足莊嚴言說之辯，若彼法師於此經中文字句義，所有忘失，皆令憶持能善開悟，復與陀羅尼總持無礙。

他的性別，《大日經》說是男天，《最勝王經》和《不空羈索經》說是女天，閻羅的長姊。一般以女天為准。佛經說，她住在深山裡，「或在山岩深險處，或居坎窟及河邊，或在大樹諸叢林」。「以孔雀羽作旛旗」。她的形象是「面如滿月」，「目如修廣青蓮葉」，「常以八臂自莊嚴」，「身著青色野蚕衣」。一切動物如獅子、虎、狼、牛、羊、雞等都愛慕她。「獅子虎狼恒圍繞，牛羊雞等亦相依。」漢化寺院中所供的常為此種典型的菩薩裝八臂像，手執火輪、劍、弓、箭、斧、四絹索，也有換上矛肖和杵的。一般旁六臂執物，中兩臂合十。腳下有獅、虎、狐、豹等幾種獸。

Sarasvati Invocation:

Ancient woman, mother of song

Open our hearts that we may hear your call

Listen, list

en, listen...River Goddess, roots

of our bones

Heal our souls and take us home

Listen, listen, listen...Om Ayeim Sarasvatyei Ayeim Namah

Oh she takes me home where I belong

She takes me home in the river of her song

Oh she takes me home where I belong

She takes me home in the rhythm of her song

Sarasvati means "flowing waters."She is the Goddess of arts & music, learning & knowledge.

We sing to her to invoke the energy that she embodies, allowing us to be vessels of wisdom and grace. Tradition Sanskrit, except English lyrics © Ariana Saraha
One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvati. Sarasvati is the goddess of music and learning, and in one hand she holds a musical instrument called a vina. A sannyasi who is always engaged in music for spiritual elevation is called Sarasvati. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bharati. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Puri.

From Wikipedia, the free encyclopedia

Saraswatiis a Goddess that was worshipped in the Vedic religion. She is the goddess of knowledge and all literary arts including music, arts, and speech. She is also worshipped as the Goddess of thoughts of truth and forgivings. She is mentioned in the Rig Veda as well as in Puranic texts. It was likely that She originated as a river Goddess because Her name in Sanskrit means "she who has lakes or pools".

In the Hindu philosophy of Vedanta, She is considered as the feminine energy and knowledge aspect (shakti) of Brahman. As in ancient times, She is the Goddess of knowledge, speech, poetry and music. Vedantins believe that only through the acquisition of knowledge does one reach the final path to moksha, or liberation from reincarnation. Only by worshiping Saraswati and continuously seeking true knowledge with complete undeviating attention can one attain the enlightenment necessary for moksha. She is also referred to as Shonapunya, a Sanskrit word meaning ‘one purified of blood’.

川の流れのようにMp3美空雲雀 川流不息

鄧麗君版Mp3

The Diva DanceMp3 Inva Mulla Tchako,The Fifth Element

噶拉多傑仁波切給我們的訊息

佛法上的兄弟姐妹:

我們的生命非常短促與無常，沒有人可以保證明天會不會到來。然而，生命儘管短促，卻是非常珍貴的，因為我們擁有的是人身。因此，切勿把我們珍貴難得的人身浪費在世俗的事物上。我要你們修習佛法的原因是因為 佛法是唯一的一條道路，它可以讓我們達到成佛的極大快樂，以及世俗的一般快樂。

外在的事物並不能讓我們快樂，我們得有一顆知足的心才能得到快樂。在我們的心知足之前，貪念會不斷升起，而且會變得越來越強大。在這樣的情況下，一旦得不到你們想要追求的事物時，你們就會變得緊張、焦慮、誤解與鬥爭，各種負面的事物都會升起，你們會因此而覺得痛苦。你們會對於生活中的每一事物都不滿意，甚至即使你們擁有了這輩子所要的東西，你們也還是不滿足。

這就是為什麼我們要修學佛法，看看佛法如何讓我們的心知足，一旦你們 能知足，你們就會覺得快樂。我們身為佛教的修行人，若想要活得快樂，應該去看看那些比我們更窮的人，發現自己比這些人更好時你們才會覺得快樂。如果你們拿自己跟那些比你們更好的人來比較的話，這只會讓你們覺得痛苦，因他們擁有你們所沒有的。所以，我們應該常看看那些更窮的人、乞丐、那些睡在路邊以及從垃圾堆中翻尋食物的人，再看看你們自己的情況。

敦珠法王普巴金剛的開示

蓮花生大士及諸多大成就者，因時機因緣未宜宣示，特將密宗秘訣埋藏於山岩、水邊、森林等處，而此諸多密法，稱之為伏藏，敦珠法王為寧瑪派伏藏師大師，其伏藏包含三種：第一：法性，虛空藏。第二：淨相，智慧網伏藏。第三:心間伏藏。 　　

敦珠法王之伏藏有二十七個法本，其中包含上師、大圓滿、意的珍藏及本尊、空行母、護法等等，普巴金剛法本為其一。依據敦珠法王、聽列諾布法王、噶拉多傑仁波切等所言，修持普巴金剛會得到很大的加持。普巴有四種：一、佛性的普巴。二、慈悲的普巴。三、手印的普巴。四、物質的普巴。於此普巴法會中，包含了以上四種的普巴之功德。 　

此法會之功德包含有共與不共二類，共通之成就：八悉地、妙丹、眼藥、土行、寶劍、空行、隱形、不死、除病等等，簡要言之，息、增、懷、誅屬於生起次第。

　

不共之成就：圓滿次第證得四種持明，業熟持明、壽命自在持明、大印持明、任遠持明。

　　

於蓮師時，在印度與尼泊爾邊境，有一個巖洞名賴舒，蓮師與尼泊爾公主釋迦德華在此修殊勝道，時有三具力魔鬼來作障礙，以間斷之；使三年不雨，疫症流行，重以饑饉。蓮師乃派二使者前往印度，取降伏間斷法名普巴續教傳者回來。使者剛返抵達時，此三具力魔鬼，均已自動遠遁，雨下而疫症消滅矣。 　

本尊身黑藍色，具有三頭，每頭各有三目。右頭白色表文殊菩薩之忿怒相一大威德金剛，為諸佛身的代表。左頭紅色代表阿彌陀佛（或觀音菩薩）之忿怒相一馬頭明王，為諸佛語的代表。中間藍色表大勢至菩薩之忿怒相一金剛手，為諸佛意的代表。

具有六手，第一手執天鐵製九股金剛杵(鐵表忿怒，九股表盡三界九乘一切眾生)。右第二手執金製五股金剛杵(金表喜樂，五股表轉五毒成五智)。左第一手持般若智焰(表燃燒一切苦惱)。第二手持三叉戟(藏名卡章嘎，表盡攝三界空行母)。原本二手合掌捧單面金剛橛(表淨除一切煩惱，魔障)。

背後生出翅膀，像非常銳利的劍，右二腳踩二男魔之背 ，左二腳踩二女魔之胸，安立於般若智焰中。懷中所抱佛母名柯洛潔蝶，身淺藍色，右手持烏巴拉花(另有傳承持天杖著)，左手托顱器，腰圍豹皮裙。

本尊身著三種皮衣：一、象皮—表降服愚癡。二、人皮—表降服貪愛。三、虎皮—表降服瞋恨。頭戴五骨冠—表五佛五智。頸上掛有三串人頭項鍊、骨飾、蛇飾莊嚴，代表本尊具足降服龍族，能統治一切之威力。 　

古代藏密，以普巴金剛為主要本尊，而弘揚普巴法統，寧瑪巴與薩加巴特重視之。修持普巴法，在於斷除一切自我的貪執，消除內心的恐懼，如此，才能瞭解法界性，亦即不在於降伏外在的東西，而是在於對自己內心本性的瞭解。

An Important and Urgent Message from His Holiness the Gyalwang Drukpa

An Important and Urgent Message from

His Holiness the Gyalwang Drukpa

(19 November 2005)

"Many beings are being killed during these days. At the moment, out of fear of getting avian flu, millions of birds, especially chickens are being killed daily.

Many people think that, by killing the chickens in areas suspected of having avian flu, they are doing good deeds to stop the spread of avian flu. But in actual fact, human beings will become more susceptible to sickness from this kind of negative karma (of killing) that they are creating. This act of killing will accelerate the accumulation of negative karma. Killing all these innocent beings is what we human beings selfishly think is a solution to stop avian flu. But in reality, it doesn't work that way.

I am nobody to say this - but following the instructions of my guru, I would like to request my friends, students and disciples to urgently recite OM MANI PADME HUNG (the mantra of Avalokiteshvara) many many times; and to pray more for the beings who are being killed daily rather than praying to avoid the different sicknesses we are worried about. We should all pray that all these suffering beings will be liberated to higher realms and take good rebirths."

無修 成 就 食 解 脫 —— 甘 露 法 藥

蔣陽龍多加參法王講授 (阿秋喇嘛) 普巴紮西活佛 譯
轉摘自 藏密扎西宗 竹巴噶舉顯密佛學中心

頂禮鄔金蓮花生大士（譯者）
依止無修成就佛果之要義如摩尼食解脫之甘露法藥。其功德於《根本續》云：「若飲少許甘露水，無病長壽獲安樂，體力強健及駐顏，耳聰目明具智慧，具足空中飛行力，及能遮止諸損害，人若見彼皆歡喜。」如此所說。《棒結》云：「能遣四百廿四病，面如十六儒童相，威力勇猛如大象，彼具五種神通力。」 如此所說。 如何證得暫時功德，以及究竟之利益，頌曰：「薩亞那聖妙藥，食獲共不共悉地。」此所言之義，烏金蓮師亦以金剛語廣述曰： 一切善逝供奉物，上師本尊具精華，一切空行之心血，若食功德不思議， 證得五方大覺位。外相淨除身病魔，內相清淨五毒惑，密相證得自成智， 所犯誓言皆清淨。聲聞緣覺若食彼，故能證悟十地位，成為大乘摩訶薩。 若供上師得加持，供奉本尊賜悉地，供奉空行獲授記，供奉善逝予大悲。 何者瑜珈若食彼，外相遣除病障魔，內相生次獲等持，密相證得淨法身， 違犯誓言淨無餘。佩帶迴遮非時亡，熏煙淨除中毒障，塗身能遣諸病魔， 若撒驅擯諸病魔，具此修持之聖地，同於聖境八寒林，一切勇士空行聚， 此地即成具加持，風調雨順獲豐收，若此修持之聖地，何者居住現等持。 何日臨欲命終時，賢劣男女皆無別，證得持明之果位，故謂聖妙之甘露。

如是所說也。 《棒結》云：「文殊，於千劫中利益眾生，若以大甘露利益一次眾生，其福德勝彼；並引導十八地獄眾生獲得解脫。」如是所說也。 甘露丸（粉）佩身之功德，蓮師曰：「於三千大千世界之微塵佛作無量之供養，若將甘露丸佩帶頸上之功德，超勝修持三世諸佛之剎土者十萬倍。若將恆河沙劫佛尊觀於頂輪頂禮與甘露丸置梵穴頂禮，二者之功德相似。」如是所說也。 其外《食解脫目錄總說》云： 「修持今生成佛食解脫，佩身迴遮刀病等八難，三根本眾聚集如雲湧，諸空行母如影不相離，一切護法天尊如兄伴，黑品神鬼惡毒能消除，清淨他勝罪與諸犯戒，少許食用即獲大覺位，若為下品庸俗豬狗者，口觸甘露丸如碗豆大，來世獲得十八暇滿身，即生證得遍知大覺果， 何人嘗此妙藥如豆許，賢劣結緣一切有情眾，往生烏金剎土同發願，皆能無凝往詣吾座前，並能證得大乘之法義，大願任運持明唉嗎火！」 此食解脫法藥所化者不依信心之有無，造惡業者，即使造作殺業者或旁生等若食此甘露法藥，一入其口，即清淨其所造諸罪障，未來七世中生於佛法弘傳之地而修持，究竟證得解脫果位。 若甘露法藥大如螞蟻足，則彼中具足十萬空行母，故不應暴殄此甘露法藥，應生誠信定解而觀：自觀本尊、甘露法藥為五智之自性，左掌心中金剛杵與蓮花雙運自成智慧甘露，融入金剛杵吽相之舌，充滿身中一切脈輪成為大極樂壇城自性。上品者，一日四座四次；中品者，一日一次；下品者，一月一次，並於每月十五日，不間斷而食之。甘露法藥入腹則增盛修法功德。上品者，修持二次第之等持；中品者淨心念誦；下品者頂禮轉經等。量力而行諸懺罪積福之善業，應重視此修法。故此甘露功德真實無斯所宣說也。 此具諸佛菩薩慈悲方便之特點，以無斯緣起力，不可思議力之竅訣妙物之食解脫甘露丸，其所化之時為當今五濁惡世。蓮師云：「超勝諸佛菩薩之事業所說彼大事業真實所現為食解脫甘露之相。」故勝王蓮師所云：「即身不作剎那之修習，證得無上大覺此聖物。乃為無死紹聖之殊勝。」
他人若於製鐵鞋十雙，南贍部州皆以金鋪地，四大八小諸州盡踏遍，如此勝緣觀彼具足否？
以上所言應勿生疑，並了知彼為闢谷之殊勝所依。

願一切眾生依此聖物獲得菩提大覺位。 （譯者）

善哉 ！

甘 露 法 藥 殊 勝 功 德

寧瑪巴 尊聖第二世敦珠法王 無畏金剛智 日喋依謝多傑尊者

見到、意想到、聞到、嚐食到、影子照射到或觸及到，如芝麻般大小極少量之殊勝甘露法藥，剎那間本來需墮入三惡道之眾生皆能轉昇三善道，更因得到以上見、想、聞、嚐、觸到甘露之殊勝功德而使自己的善因更為廣大。如高血壓中風惡疾、惡龍傷害的疾病、種種魔障及惡神精鬼之傷害皆能袪除遠離，緣得嚐食到殊勝甘露，如你所積的惡業足讓你墮入畜生道，也能遠離被他人吞食之恐懼及一切煩惱、那怕你是畜生道無數種類中最微弱細小的畜生、或是造極重惡業之屠夫、較無福報而得女人之身、無福緣聽聞佛法之人、天上飛之鳥類…，因為你見、想、聞、嚐、觸到甘露，當面臨無常得到第二次轉生時能成就圓滿之人身，更能生起信心、身形威嚴、修行精進。又水族眾生嚐食到甘露能迅速消除所積深重罪障，報盡生佛淨土究竟證得佛果。

殊勝甘露置入煙供中，昇起之煙若人道眾生或無形一切眾生聞及，心若不生絲毫疑心者定能得到諸佛果位。將殊勝甘露置於人群聚集的地方、或將甘露安放於山頂之上，經由風吹飄散人們聞及必能成就佛菩薩之果位。或將甘露裝臟於佛像、舍利塔之中供養禮拜，對於人、非人及諸魔障礙干擾侵害皆能滅除，虔誠頂禮裝臟甘露之佛像，即能成就菩薩之果位，尤其八種不如意惡緣遠離。

一般嚐食甘露法藥前先必需對諸佛生起信心，嚐食後方能得到加持，有的必需對佛、法、僧三寶及給予你甘露的人生起信心，對於甘露法藥更堅信恭敬，如此嚐食者才能得到甘露之功德利益。

此次製作之殊勝甘露法藥其特別在於，不論你對甘露有信心或無信心、有因緣或是無因緣，現世得到圓滿身或非圓滿身、那怕你祗是一個眾生或是六道中任何眾生，祗要嚐食到珍貴的甘露法藥都能如實得到其殊勝功德，因為嚐食到如螞蟻之足般微少量珍貴甘露，就具足聚集十萬空行母之大加持，基於如此殊勝功德，甘露法藥對於一切眾生皆有非常大的助益，當我們有緣嚐食、見到或觸到、聞到珍貴甘露之信眾，必需要有虔誠的心，絕對不可有輕視懷疑之心態，更需以恭敬堅信之心去如法使用善用甘露法藥利益一切眾生。

醫學四續之本續云： 服此甘露殊勝功德有二︰一可延壽、疾病遠離進而身心安樂，亦得延遲老化，顏色潤澤之利益。二如蓮師金剛經所示︰此甘露為供養諸佛、本尊上師之咒語、空行母的慈悲智慧等三種珍妙寶物之所集，未來可證得法身、報身、化身、自性身和不變金剛身等五身之成就智慧。以三密功德論︰「外」有遠離疾病、消除魔障，「內」可消除五煩惱圓滿五智，增益三昧耶戒之破戒過失，「密」則啟發本俱智慧等功德。若復有人以甘露供養上師可得上師慈悲的加持，供養本尊可得修行的成就，供養諸佛可得慈悲種子，供養空行母得授記修行圓滿。
古賢大德肉身甘露之功德利益云︰ 據五部傳記中記載︰服此諸大成就者慈悲布施之肉身甘露，不孕者可獲麟兒，貧困者得紓財物之困，命短者得長壽加持，對佛法深具信心者得無上法的成就等如是功德。再者未來不墮惡趣，得生人界天界，縱有業重者亦得重報輕受之加被。德薄障重之三惡道眾生，得殊勝因緣服此甘露者，速脫眾苦轉為人身。
甘露索引載敘︰ 所有難得殊勝的甘露，或於水中施眾水族類，或於煙供下施眾生，或於邊地施於眾生，皆令溺苦者罪障悉除得成佛道。凡以供養甘露裝臟佛像、舍利塔，得消除魔障；眾生見此裝嚴佛像、舍利塔，得除生、老、病、死、愛別離、怨憎會、求不得、略攝一切五取蘊苦等八苦。
甘露的服用方法︰ 當服用甘露時，心中升起無上的法喜信心，其發揮的功效是很殊勝的。就算是如細沙般微少量的甘露，其中蘊含無量佛菩薩的加持。以此信心觀想自己是本尊，甘露代表佛的五種智慧，左大拇指化成一支金剛杵，左食指化成一朵蓮花，中間含藏智慧的甘露放在舌尖，剎時舌頭化成金剛杵，智慧的甘露化成 字，字溶入全身的筋脈，得到身心的安樂。服用的方法可分為一日三次、一日一次、一月一次等三種方法，或可於每月初一、十五服用。藉由甘露內服送入體內得到加持固然殊勝，外在的修持亦是不可忽視的。因此，禪坐、持誦經典、禮佛拜懺、繞塔等日常作課，當恆常精進，期能於不斷的積功累德早日出離無邊眾苦。 經典記載，值此五濁惡世，眾生種種煩惱濁、貧病濁、短命濁，無法安住身心思維、觀修佛法，甘露調息眾生身心安樂之功用，實為一利益修行之方便。

現代瑜珈尋跡

噶舉瑜伽士 喇嘛尼瑪仁波切在寺廟前

Rigpey Yeshe Rinpoche Sward Of Wisdom

Rememberance in the Evening Sunshine-Album in Memory of H.H. Khenchen Jigme Phuntsok Rinpoche (By Rigpey Yeshe Rinpoche and his wife,Tashi Drolma)Accompanied by Rigpey Yeshe Rinpoche on mandolin, and Kurt Li on guitar. (Dec. 2004)

Silent Tears of the Heart-Dedicated to H.H. Khenchen Jigme Phuntsok Rinpochemp3

Short Mantra of Vajrasattva (by Khenpo Detong)mp3

One's White Conch-like Mindmp3

Durkpa Kagyu Yoginis attending H..E.Drukpa Choegon Rinpoche Initiation in Kham, Tibet.

黃文殊 Manjushiri

Manjushiri Tibetan prayer flag English translation
黃文殊占卜

12th Trungpa Rinpoche.

Chokyi Sengge, the "Lion of the Dharma,"
is the
12th Trungpa Rinpoche.
He was born in 1989 in Derge to a nomadic family.
His family herds yak and other animals,
and has ties to the royal family of Derge
(his grandmother's father was a minister to the King).
In 1991, during a tour of Tibet,
His Eminence
Tai Situ Rinpoche
met his parents and asked them to
bring their son to him. Soon after,
they brought the young boy to him and
Situ Rinpoche announced "
this is the 12th Trungpa Tulku
Chokyi Sengge was enthroned a year later
at Surmang Dudtsi-Til Monastery;
Damkar Rinpoche, a high Kagyu lama
who is also Chokyi Sengay's uncle,
presided over the enthronement.
Chokyi Sengge Rinpoche resides
at Surmang Dusti Til Monastery.

He lives a simple life and is supported
mainly by local Tibetans and the generosity
of Friends of Surmang. He has a full time tutor,
and his affairs are overseen by his Regent,
Ven. Karma Sengge Rinpoche, nephew
of the late Vidyadhara,
Trungpa Tulku XI.
He has yet to visit the West.

Chögyam Trungpa Rinpoche Internet Resource Links

「密勒日巴：他的成佛始於復仇」

Milarepa: his path to enlightenment began with revenge…
http://www.milarepafilm.com
涅瓊．秋林 仁波切導演

訪問導演
這次與「密勒日巴」導演涅瓊秋林〈Neten Chokling〉仁波切的訪談，是在紐約進行的─—就在他完成初試啼聲之作的幾天前。密勒日巴是一部關於西藏惡人超凡入聖的傳記影片。仁波切在九個月前來到美國時，他的英語能力尚屬最基本的程度，現在他已學了夠多的語言，能夠在沒有翻譯的協助下接受訪問。
關於身為一位喇嘛您在哪兒出生？
我1973年在不丹首都聽布（Thimphu）出生。不丹位於印度和西藏之間，而目前西藏隸屬中國管轄，所以我們應該說，不丹是毗鄰中國與印度的小國。我就在那裡出生。
在大城市裡嗎在大城市裡嗎？
我要怎麼形容呢？那兒有一條街，但這是不丹最大的一條街了（笑）。
人們稱呼您為仁波切，仁波切是什麼意思？
我想仁波切的意思……字面直譯是「珍貴的」。誠如您所知，珍貴的珠寶、珍貴的東西，比如鑽石；只要是珍貴的，就稱為「仁波切」。基本上，藏文的「仁波切」指的是「上師」。我想，對藏傳佛教來說，上師的重要性是必然的。
您在什麼時候被認證為仁波切，如何被認證？
實際上在我出生前就被認證了，但也許是在我一歲半時，他們到不丹來找我。
您的寺院在哪裡？
一個在西藏，一個在印度
您在兩邊奔波嗎？
我只去過西藏一次。因為中國人的關係，去那裡有點困難。事實上我並不被允許去西藏；所以大部分時間，我都住在自己印度的寺院裡——位於喜馬拉雅山區喜馬偕爾省（Himachel Pradesh）的比爾鎮（Bir）。
您在寺院裡做些什麼？
我在寺院主要的工作是教育所有僧眾，並幫助他們成為佛陀教法的修行人，以便他們能具有慈悲心而且有志幫助別人。那些從寺院畢業的人，會試著成為我在寺院主要的工作是教育所有僧眾，並幫助他們成為佛陀教法的修行人，以便他們能具有慈悲心而且 有志幫助別人。那些從寺院畢業的人，會試著成為 優秀的修行者和好人。 世界上好人越來越多，便可以創造越多的世界和平。我們試著傳承佛陀對於大愛和大願的教法。所以基本上，我們學習如何尋找內在和平，談論慈悲， 和所有關於這一類的事物。

關於電影
您第一次看電影是在什麼時候？
大約十二歲那年，我從印度到不丹接受頂果欽哲法王的教授時，看了第一部電影。但在那之前，你知道我們當時沒有任何電視，但我其實在鎮上看了某個電影的一部份，那是在一家店的小電視上，但我從來沒看過大銀幕上的電影。所以當我到了不丹，他們說：「去看電影吧！」我說好，心想是在電視上放映的，所以當我看到那麼「大」的電影，我非常驚訝。這是我的第一次。
記得那是什麼電影嗎？
是啊，是啊，我記得很清楚，因為那是一部李小龍的電影，他電影中的一部，我不太記得片名了。
您第一次看電影，可曾受到一些啟發或想法，有一天要自己拍電影嗎？
沒有，沒有，我當時根本沒想到要拍電影，但我認為他們真的很酷。所以在那之後，我一有機會就去看電影。
您喜歡什麼樣的電影，為什麼？
嗯……當然，世界上有很多偉大的電影家，但我最喜歡日本導演黑澤明和小津安二郎的電影，所有那一類的東西，因為他們拍片的方式、說故事的方式，一切都那麼藝術而不同。
您最近看了什麼電影？
我在這裡看了很多好萊塢電影，像「世界大戰」〈War of the Worlds〉，還有「四十處男」〈40-Year-Old Virgin〉。
您看了那部電影？好看嗎？
是啊，真的是一部好萊塢電影。喔，最近我看了「功夫」〈Kung Fu Hustle〉，那部還不差。
您喜歡它什麼地方？
它真的是好笑，看起來庸俗，但我認為他們故意讓它看來庸俗。我覺得他們做得不錯，真的好笑，而且特效的技術做得不錯。很好的喜劇！

關於密勒日巴
您的電影是關於什麼？
我的電影是有關密勒日巴的一生，基本上是他人生的第一個部分拍這部電影過程中的起起伏伏，讓我更加受到密勒日巴的一生 所 啟發。我們在拍片時所經歷的種種，和他的個人歷程相比， 實在微不足道啊！他是十一世紀西藏的一位瑜珈士，原本是個巫師，後來放棄那些致命的邪術，全心全意修持佛法。本片的主角也是「高山上的世界盃」〈The Cup〉的主角，不過我們這次也有新面孔。
在印度拍片困難嗎？您的演員和工作人員是怎麼熬過來的？
我們在思比堤〈Spiti〉的山谷拍攝。該地的高度和寒冷的氣候確實是個障礙。我們必須使用攜帶式暖器來保持房間溫暖，而這樣很耗電，所以有時我們必須開著暖器而待在燈光昏暗的房間裡。基本上我們必須選擇，是要可算溫暖而非常昏暗的房間〈即使有暖氣也不真的那麼暖〉，還是要明亮但沒有暖氣的房間！我們有些人甚至必須帶著帽子睡覺。不過，感謝思比堤當地的村民，他們讓這部電影拍起來容易多了。顯然，思比堤曾是西藏王國的一部分，由於我們有相似的背景，比如宗教，還有相近的語言，使我們之間沒什麼難題，當地居民相當樂於助人。如同每部電影，我們在拍片時，工作人員彼此也有些問題。這一點我可以理解，因為每個人理論上來說都是專業人員，而他們有他們的自我要應付。我們的演員很好相處，不過，幾乎沒人可以要求烏金多傑仁波切〈O. T. Rinpoche, Orgyen Topgyal Rinpoche\n〉怎麼做，他是他自己的導演！而感謝老天，他真是絕妙！我很高興烏金仁波切參與這部電影，沒有他，我拍這部電影會有更多困難。
聽說您有獨特的方法來做決定，真的嗎？
首先，要看是做什麼決定。若是天氣的問題，比如什麼時候該因為下雪而離開山谷，還有其他跟日期相關的，大部分由「謀」〈Mo，一種西藏的占卜過程〉來決定。其他拍片現場必須要做的決定，我跟相關人員談過後就定案了。
您拍這部片子是否艱苦？主要的挑戰是什麼？
拍這部片子艱困而具挑戰性的原因很多，諸如財務的問題，還有我自己沒有當導演的經驗，但它讓我感到快樂，因為我能將這麼一個具有啟發性的人物呈現給這個世界。即使我在拍片以前就熟悉密勒日巴的故事，但拍這部電影過程中的起起伏伏，讓我更加受到密勒日巴的一生所啟發。我們在拍片時所經歷的種種，和他的個人歷程相比，實在微不足道啊！
關於身為導演你是如何學會拍片的？
大部分我是從「密勒日巴」這部片子學到的。但在這之前，我是欽哲諾布的電影工作人員。我在「高山上的世界盃」裡飾演一角，也在「旅行者與魔術師」〈Travellers & Magicians〉中軋個小角色。事實上我從來沒學過，但有一天，我突然想試著拍片，因此用錄影機拍了一些東西，而我知道宗薩欽哲仁波切〈欽哲諾布〉在紐約上過電影學校，他對拍電影相當有興趣，所以我把自己拍的東西給他看。他看了之後表示：「喔，還不賴！」接著我想，也許這是我可以做的事。
您是否受到欽哲諾布的影響？您和他之間是什麼樣的關係？
我跟欽哲諾布的關係…你指的是這一生或過去世？（笑）欽哲和秋林的關係是好多好多輩子的事情。他們曾在一起，共同工作，其實有很多故事，不過都是長的故事。不管怎麼說，這一生我從三、四歲就認識欽哲諾布，因為他是頂果欽哲仁波切的弟子。總之，我從很小就認識他了。也許是某種因緣，因為即使沒有刻意安排，我們最後仍然在一起。像我以前住在比爾，而欽哲諾布住在錫金或不丹，但他搬到比爾——其實我們現在是鄰居。當然這是就大體上而言；但以電影來說，我的確從「高山上的世界盃」學到些東西，雖然我是個爛演員。我們以前也一起看了很多電影，而不論我們看什麼電影，他總會有一些評論：「喔，這就像這樣，這就像這樣。」所以啊，他真在行。
您的夥伴們是否覺得，您身為一位仁波切而拍電影是有趣的？
你知道的，佛陀向來都說：「隨機度化，要以當時最好的善巧來幫助眾生，無論什麼方式」。現在，時代已經改變。古時候，人們沒有電影或任何這類的東西，而我們現在有。實際上我們真正的工作，在於試著幫助世界上的眾生，幫助所有的眾生，才是我們真正的工作。但要如何幫助呢？過去可能有特定的方法來做那些事，現在也有特定的方法來做這些事。
這是您的第一部電影，您是否學到很多有關整個拍片過程的經驗？
我從這部電影學到很多，其實這部電影就是我的電影學校。
您對這部電影有沒有任何特定的抱負？
密勒日巴的故事本身就出色而具啟發性，其中有很多令人讚歎的教導。我拍片的抱負，是希望這部電影也能像傳記那般。然而因為許多因素，我們無法使這部電影達到傳記般的壯觀和美妙。身為新手導演、以及製片預算的拮据，都是箇中原因。另外，由於我們根據個人傳記來拍片，我不想做太多改變。這部電影並非述說尊者後半生的故事，而那部份比較具有詩意，也是他人生最重要的部份。因此，我大力推薦觀眾閱讀《密勒日巴尊者傳》，以便了解他的人生之美。不過我認為，有這部電影，好過什麼都沒有，而且我們全都盡力了。即使這部電影僅僅啟發一個人，使他更具慈悲心、更具包容力、對人更有耐性，我會比開心還更開心。從佛教徒的觀點來說，這是我們能獻給世界最珍貴的禮物！