Sunday, July 12, 2020

My Vajra 3 Saints! 我的金刚三圣! 😊💖🙏


My Vajra 3 Saints! 😊💖🙏
Similar concept as Western 3 saints (西方三圣),  I have always wanted to do my version of Vajra 3 saints and finally find time today 😊💖🙏

Sunday, January 12, 2020

Feeling Blessed with their Blessings!

(Source: https://m.facebook.com/photo.php?fbid=1787257014740073&id=100003673741094&set=gm.540456919875294&source=48)

Very True! When I look up after blessing and saw their smiling eyes at us feel really blessed.😙🙆🙌🙇🙏😄
A recent one taken during 2019 Malaysia 8 days retreat. 

I will miss your head to head blessing, yeye Rinpoche  💖🙏
More...
https://sunnyslove.blogspot.com/2019/08/garchen-rinpoche-beloved-bodhisattva.html?m=1
https://sunnyslove.blogspot.com/2019/01/karmapa-chenno.html?m=1



Wednesday, January 8, 2020

2019 Bardo teachings by Mingyur Rinpoche in Malaysia


【2019明就仁波切亞洲德噶馬來西亞閉關・第七天中陰課程開示摘要】
如果在「臨終中陰」階段,你沒有認出母光明的話,你就會再一次回到無意識的狀態,一般來說會是三天半的時間,當你醒過來的時候,你就像是有了身體和所有的感官,那三天半你可能看不到、聽不到,但是你再次醒過來的時候,一切會變得很明晰,這時就進入下一個階段「法性中陰」。
■ C計畫認出心性後三秒鐘成佛
「法性中陰」也可以說是真如,或是任運的當下。在這階段我們會有非常多感知的投射,而所有的感知都是清淨的感知,譬如看到很多光芒、聽到很多聲音,包含佛菩薩的影像、六道的影像。所有的影像如鏡中所映照般,都不是真的,超越了時間和物質。
當我們死亡的時候,一切都消融到這基礎的心上,變得無意識,再一次你醒過來之後,所有的一切就會一個一個的展現,於是五種煩惱就會轉化展現成五個智慧,愚癡會轉化成法界體性智,瞋恨會轉化為大圓鏡智,我慢會轉化成平等性智,貪欲轉化成妙觀察智,嫉妒轉化成所作智。
五個煩惱也會顯現為五種光芒,也顯現為五境,色、聲、香、味、觸,這一切也會顯現為五大,此外還會展現為五方佛,在法性中陰階段,這些種種顯現都會發生。
在那個時刻,如果你認識出自己處在中陰,如同你認識到自己在做夢一樣,這時你若做了心性禪修,你在三秒鐘內會立即成佛。
為什麼在法性中陰時,那麼容易成佛呢?因為業力不再有力量,在我們死的時候,所有粗重能所二分的相、感知,全部都消融在自身中了,因此業力的力量也消融了。
■D計畫前往彌陀淨土的地址
到了「投生中陰」的時候,也就進入到習性的顯現,我們的身體越來越具形象,能所的顯現分別也越來越真實,各種情緒、念頭變得更鮮明了,在這個階段時業力的力量回來了,你陷入在時間、物質層面的幻相中。
在這時候已經失去了能夠在三秒間成佛的機會,但是還有一個好消息,你會看到親友都為你而哭泣,因此在這時候多數的人,都能認識出自己已經死亡。
這時候就進入了D計畫,我們要前往阿彌陀佛的淨土了,阿彌陀佛淨土有一個地址,地址有四行:
第一行是:皈依阿彌陀佛
第二行是:菩提心
第三行是:積聚任何的功德,《道甘露》、前行、心性修持...等等
第四行是:迴向一切眾生都能往生淨土
這四個步驟在此生要練習至少十次,一天做一次十天就做完了,如果你能夠做到十次,就代表你已經有了去阿彌陀佛的地址。
■一、皈依阿彌陀佛
當你在修《道甘露》的時候,就以阿彌陀佛取代金剛總持。你既做到了《道甘露》的修持,也做到了阿彌陀佛的修持。在《道甘露》的觀想中,你觀想任何的佛都是可以的,皈依時你可以先觀想阿彌陀佛,並且認識到阿彌陀佛和上師及一切諸佛的本質都是一體的,這樣的去做觀想並生起皈依。
■二、發菩提心
接下來是生起菩提心。你可以想著我已經學習並且準備好A計畫、B計畫和C計畫,我會努力達成,但是如果沒成功,我還有D計畫,我要往生淨土。為什麼要往生淨土?因為我要利益一切眾生,為了幫助一切眾生都能夠證悟心性,因此我要往生淨土,你可以這樣的發起菩提心。
■三、積聚資糧
在發起菩提心之後,就進入上師相應的修持,這時你就觀想阿彌陀佛,在你修持完之後,就想像阿彌陀佛化光融入到你的自身,融入後就安住在心性中做心性的修持,事實上心性的修持,是最好積聚資糧、淨除罪障的法門。
■四、迴向往生淨土
到了最後我們要做迴向,將所有的功德都迴向給一切眾生,願一切眾生都能夠完全地證悟到自心本性,並且發願我要幫助一切眾生都能證悟到他們的自心本性,為了這個目的,所以我要去淨土。在迴向的時候,回向往生淨土。這四個步驟我們都能在夠在《道甘露》的儀軌修持中結合並做到。
另外當你在做供養的時候,比如點燈供燈或是獻供水果,在這樣一個行為上你也可以做到這四個修持,一開始你想著這是供養給阿彌陀佛,然後皈依阿彌陀佛,之後生起菩提心,為了要利益一切眾生,所以要前往淨土,這樣一個實際在獻供的行為,也就是在積聚資糧,最後就做迴向,迴向往生淨土。
如果在這一生當中做了十次剛才的修持,我們決定可以往生淨土,除非我們造作了五無間罪,比如殺父母、師長,或者完全捨棄三寶、不相信阿彌陀佛、不相信佛法。
■完整的四個解脫計畫
如果這一生你很努力地修持開心禪和解脫道,你是有希望在活著的時候,得到直接的證悟,A計畫就成功了; 如果沒成功的話,我們就進行B計畫,作「臨終中陰」的修持; B計畫沒成功就進入到「法性中陰」的修持。如果C計畫也沒有成功,就做D計畫,我相信大家一定都百分之百的確信,如果你能在「投生中陰」階段認識到自己已經死亡,加上此生按照這四個步驟修持過十次的話,就肯定能夠投生到淨土,我們會有一個美好的結局。
(2019明就仁波來西亞閉關第七天「中陰課程」12月28日開示摘要)
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Now we going to practice the preparation of bardo of moment of dying together.
1. Letting go
So, today is the big day. Imagine that today is the last day. Everything is impermanent. Now is the big day already. Please close your eyes. Soon you will leave this world.
First, think if there is anything that I have attachment to? The five C’s (condo, car, cash, credit card, and career), my friends and family, my kids, husband or wife, father or mother, or special smart phone, special shoes, dress, house, fame, power, or responsibilities.
Now, think of Amitabha and all the buddhas above you. Amitabha is one with your teacher, buddha, dharma, and sangha. Please offer mandala of all these objects of attachment to Amitabha. Now, everything is offered to Amitabha. You don’t have to worry, because all these things do not belong to you now. They are under the blessing of Amitabha.
2. Dedication
Next is dedication. Look back on your life. You’ve practiced Joy of Living levels 1, 2, 3; even if it wasn’t very perfect, it’s OK; or you’ve practiced Path of Liberation, or you helped many other people, even dogs, did social work, whatever offerings you’ve made, or happiness of your life, now, you are going to dedicate all these virtues and happiness to all beings. Dedicate to all beings to help them to fully recognize their true nature.
3. Motivation
Now set your motivation. Soon, you are going to die, but this death and dying is a great opportunity. Soon, I will dissolve into the mother luminosity. I will have the opportunity to become buddha to benefit all beings, how nice! Through this opportunity, I want to fully recognize my true nature to benefit all beings, to help all beings to fully recognize their true nature. Therefore, today I’m going to practice bardo of moment of dying, how nice!
4. Pray
Now pray to Amitabha who is one with all your teachers, buddhas, bodhisattvas, and yidams. Pray to Amitabha to bless you to have this wonderful journey.
Now rest your mind in open awareness. (If you have received the nature of mind point-out teaching, rest with nature of your mind.)
Now, you might experience falling. The earth element is dissolving. You may lose strength in your body. It’s OK. Continue to rest.
Then, you might experience the dissolution of the water element and experience the feeling of melting or floating. Continue to rest.
Then there is the dissolution of the fire element. You feel burning sensation or shock. The body becomes cold.
Now the air element dissolves into the space element. You may experience a sensation of disappearing or being blown away. Now you may lose your breath. No problem. Rest in awareness. Actually, awareness becomes more and more clear.
Now you will experience dark – the dissolution of space element. You cannot see, cannot hear, but still awareness is there. And now you might feel like, “Oh, now I’m going to be unconscious”. Almost become unconscious. And then suddenly, open up. So peaceful. So present. And very joyful. Beyond time. This is the mother luminosity. Continue to rest with the mother luminosity. It will become more and more clear. Now there’s no front, no back, no inside and outside. So clear. There’s no concept, no subject and object. Yet you understand everything; you know everything. So peaceful, profound, luminosity. Continue to rest. And it will expand more and more. There is love; there is compassion; there is wisdom; everything is there. You are one with the dharmakaya.
Now please slowly open your eyes. Today we are not dead yet. So, appreciate that you are still alive. Look around. Appreciate that you have these wonderful people around you and the wonderful building. And you have breath. Wonderful, isn’t it? You have these wonderful eyes; ears, that you can listen to the teachings, and nose, tongue, wonderful mind. So, appreciate. Appreciate that you are alive. And appreciate that you have this wonderful buddha nature.
OK, finished.
[You can take moment of dying as your practice]
You need to practice like this from time to time. I think at least once every month. If you do a retreat about that practice, then you have to do many times, at least four sessions a day.
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【2019明就仁波切亞洲德噶馬來西亞閉關‧第六天中陰開示摘要】
■感恩還活著,我們一起練習死亡禪修!
接下來我們一起來練習,「臨終中陰」準備的禪修。
一、放下
想像今天是我們的大日子,也就是生命的最後一天,一切都無常,現在來到這個大日子,請閉上眼睛,很快我們就要離開這個世界。
首先想想我還有什麼是執著的?五個C開頭的東西(condo高級公寓、car 車子、cash現金、credit card信用卡、career事業),或你的朋友、家人、孩子、先生、妻子、父親、母親,或你特別的智慧手機、鞋子、衣服、房子,或你的名聲、權力、責任。
再想阿彌陀佛和十方一切諸佛在我們頭頂,阿彌陀佛和我們的上師、佛、法、僧都是一體,將你執著的事物供養阿彌陀佛。現在你已經將一切供養阿彌陀佛,不用再擔心,因為這一切都不再屬於你,這一切都在阿彌陀佛加持眷顧中了。
二、迴向
接著迴向,現在回顧自己的這一生,你修持過開心禪一、二、三階,即便沒有修持那麼好也沒有關係,或者修持過解脫道,你幫助過很多人,你幫助過狗狗,你做了很多社會服務,你做過的任何供養、布施,或者想起你這一生快樂的時光,現在你將所有這些功德、快樂迴向給一切的眾生,願一切眾生因此圓滿證悟到自心本性。
三、動機
現在生起動機,告訴自己很快的我就要死了,但是這個死亡是個絕妙的機會,很快我將消融入母光明中,我將有成佛的機會,並且能利益到一切眾生,多好啊!透過這樣的機會,我要完全認證自己的心性,這也是為了利益一切眾生都能圓滿認證自性,所以今天我要來修持臨終中陰,這多好啊!
四、祈請和修持
現在祈請阿彌陀佛,阿彌陀佛和我們的上師、諸佛菩薩都是一體的,祈請阿彌陀佛加持我能擁有一個完美的旅程。
現在讓心安住在開放的覺知中。(如果接受過心性指引,安住在心性禪修)
現在也許經驗到下墜的感覺,這就是地大在消融了,你可能會失去身體的力量,這沒有關係,繼續安住著。
接下來你也可能經歷水大消融的過程,感覺到漂流或滿溢出來,持續安住著。
再來會經歷火大的消融,有燃燒感、觸電感,身體變冷了。
接來下風大消融在空大當中,有被吹散的感覺,失去呼吸,沒有關係的,持續安住在覺知中,這個覺知會越來越明晰。
現在你會經驗黑暗,也就是空大的消融,你看不到、聽不到,但覺知還是在那裡,也許你會感到自己快要失去意識,就在幾乎要失去意識時,突然又打開了,非常的平靜,非常的當下,而且非常的喜悅,超越了時間,這就是母光明。所以持續安住在母光明當中,這會變得越來越清晰,現在已經不再有前後的差別,也不再有內外的差別,非常的清晰,沒有概念,也沒有能、所,然而你仍然了解、知道一切,如此的平靜、甚深、光明,持續的安住,這樣的安住會越來越擴展,這裡有著愛、慈悲、智慧,一切都在這當中,這時你和法身合一。
現在請慢慢睜開眼睛,我們今天還沒死呢!
試著感恩我們還活著,試著看看周圍有這麼棒的人們、這麼好的建築,還有呼吸,真是太美妙了!我們有這麼棒的眼睛、耳朵,你能聽到教導、佛法,你還有鼻子、舌頭,你還有美妙的心靈。試著去感恩,感恩自己還活著,也要感恩有那麼美好的佛性。
好,結束了。
■你可以把死亡禪修當做平常的修持!
自己可以時不時做這樣的練習,我想至少每個月一次,如果你是針對這個練習做閉關的話,每天至少四座的修持。
(2019明就仁波來西亞閉關第六天「中陰開示」12月27日 開示摘要)
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26/12/19
What do you have to do when you are facing the common perception of death and dying?
If you’ve practiced Path of Liberation in this life and have fully recognized your true nature, you are successful in Plan A. Then you don’t have to worry about dying. For your own perception, there’s no death and dying. You don’t have to practice bardo.

If you have not achieved direct realization, then bardo practice is very important. So, that’s Plan B. You need to practice right now to prepare.
Preparation practice:
Preparing for dying means you have to imagine that you are going to die today. Think that today is the big day, the final day. Then your mind will automatically go into a deeper level of yourself. The unhealthy sense of self automatically calms down. If you die tomorrow, will you think, “I haven’t fought with my enemies enough” or “I haven’t made enough money”?
These will not happen. Instead, you will think, “What have I done that’s meaningful in my life? What is the most meaningful thing that I should do now?” Your mind automatically goes to a deeper level of yourself.

There are four things that you have to do before you die.
1. Letting go:
Think about the objects you have attachment to. Maybe it’s your money in the bank. The five C’s – do you know what the five C’s are? Condo, cash, car, credit card, career, whichever of these five C’s you feel an attachment to. If you can make a will, make a will, although some may not be able to make a will in time. Then you offer mandala.
When I almost died in Kushinagar in India, I did this practice. Although I don’t have so much 5C’s, I have monasteries, students, and my mom. So, I offered everybody, everything. I offered my mom and if you are my student, I’ve offered you to the Three Jewels a long time ago. (Audience laughs.) So, you can do the same thing.
Whatever the object of attachment in your life, you just offer mandala to the buddha, dharma, sangha, your guru. Even if you cannot do the mandala mudra or the prayers, it’s OK. Just offer in your mind. After you’ve offered mandala, then you don’t have to worry; all those do not belong to you now. They are under the blessings of the Buddha, dharma, and sangha.
2. Dedication:
Look back on your life and think of the virtuous deeds you’ve done: generosity, social work, Joy of Living levels 1, 2, 3, Path of Liberation levels 1, 2, 3, or you helped people, said something nice to support people. Or think of whatever happiness you have enjoyed in your life, the good memories. Dedicate all these to all beings. Dedicate so that all beings may fully recognize their true nature.
3. Motivation:
Death is the best opportunity to become a buddha. Even though your life has become lazy and busy, but now if you practice the meditation of death and dying, you can become a buddha. Appreciate that you have the teaching, the practice. Feel happy about it. And think, “Today I’m going to die; I will use this death and dying to recognize my true nature to benefit all beings, help all beings to fully recognize their true nature for enlightenment. Therefore, today I will practice death and dying practice.” That is the motivation.
4. Prayer and practice:
You can pray to guru, buddha, dharma, sangha, or do whatever special practices you have, like Amitabha practice, or yidam practice. At this time, you can also do powa practice. The real powa you cannot do, but the practice powa you can do. After that, rest in nature of mind.

Then you will experience the dissolution of the five elements. This is similar to when you fall asleep.
The first to dissolve is earth. When the earth element dissolves, you experience sensation of falling.
Second, the water element dissolves. It feels like melting or floating.
Third, the fire element dissolves and there’s burning or shock sensation.
Fourth, the air element dissolves. It feels like you are being blown away or you are disappearing.
Fifth, the space element dissolves, and you experience darkness, or it feels like you are going to be unconscious.

After death, will you become unconscious?
No. After that, you experience a sudden opening up. You will experience the mother luminosity, which is peaceful, beyond concept, profound, luminosity, and uncontrived; it’s like nectar. You can experience it – indescribable, no front, no back, no up, no down, no day, no night, no far, no close. And that experience continues to open up and become more vast, more clear, more open.
My grandpa was in that meditation state for 3½ days. My father, about three days. In my monastery, many of the lamas, when they die, most of them stay in meditation for about seven days.
A group of scientists are now doing research on dying meditation. They see that the body will not rot; it remains flexible. But the moment meditation finishes, minute by minute, second by second, the body becomes rotten.

After you’ve recognized the nature of mind in bardo, you are retired. You have become buddha. So, you are totally retired from samsara, but you become more busy. Now you need to help all sentient beings.
After you become buddha, you will not have bardo of dharmata or bardo of becoming. If you didn’t become buddha, then we need to have Plan C. I will tell you about Plan C tomorrow.

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【2019明就仁波切亞洲德噶馬來西亞閉關・第五天中陰課程開示摘要】
當你去面臨共同感知的死亡時,要怎麼做呢?
當然如果你在這一生修持解脫道,並且完全證悟到心性時,也就是A計畫成功時,就不用擔心死亡這件事情了,你不需要修持中陰了,因為對你個人感知而言,就沒有死亡這件事情了。
■如果今生沒證悟,你就需要B計劃
如果你沒有達到直接證悟,那就需要做中陰的修持。那就是我們的B計畫,準備的修持是:
我們可以開始想像,今天就是我的大日子,生命的最後一天。你的心會進入到內在的深處,那個不健康的我,自然就會平靜下來。當你知道明天就要死的時候,你還會想跟討厭的敵人繼續爭執嗎?還會想著這一生賺的錢不夠嗎?
不會的,你只會去想我這一生做了什麼有意義的事,而現在最重要的事情是什麼呢?此刻就自然進入到內心深處。
■這四件事,死前一定要記得
當死亡倒數計時,請記得做這四件事:
一、放下:
檢視一下此刻我還在執著的是哪些事情?也許是你銀行的存款?大家知道5C嗎?condo(高級公寓)、car (車子)、cash(現金)、credit card(信用卡)、career(事業),看你執著哪一個。如果你能寫下遺囑是最好的,但是也有些人來不及寫遺囑。這時候就要做獻曼達,記得我在印度閉關快要死時,也做了這樣的修持,雖然我沒有很多5C,但是我有寺院、弟子、學生和我的母親,當時我就把這一切都供養掉了,把我媽媽也放在曼達裡供養出去了,所以如果是我的學生,我很早就把你們供養掉了。(大眾笑)所以你也可以做同樣的事情。
不論你執著的是什麼,就把它供養給諸佛、上師等等,即便你那時無法做獻曼達的手印、念祈請的文句,只要用心去想著供養就可以了。當你供養出去後,就不用再想了,因為那些已經不屬於你的了,已經都在佛菩薩的加持下了。
二、迴向:
回顧一下這一生是否有做過什麼功德,譬如佈施或是社會服務,或是自己上過開心禪一二三階、解脫道一到五階,或是你透過美好的話語幫助他人、支持他人,或是你這一生中一個美好的記憶,將這一切都迴向給一切眾生,為了讓一切眾生可以完全證悟到心性,為此你作迴向。
三、動機:
死亡是最好的一個成佛機會,即便我們的人生是又忙又懶,如果能做死亡修持,我們就能成佛,感恩我們接受過教導,並且曾有過修持,想像我現在就要死了,為了利益一切眾生可以完全證悟到心性,我要修持死亡的修持。這就是動機。
四、祈請和修持:
向上師、佛法僧、阿彌陀佛或任何你相應的本尊做祈請,或任何修持。此時也可以修持破瓦法,但是只能練習修持所使用的破瓦法,真正的破瓦在練習時不能修持。最後就安住在心性中。
■五大消融開始,死亡敲門了
接下來我們將會經歷到五大的消融,跟睡眠過程經驗很相似:
一,地大消融:感覺墜落;
二,水大消融:感覺融化或漂浮;
三,火大消融:感覺觸電或燃燒;
四,風大消融:感覺消散或吹飄;
五,空大消融:感覺黑暗或無意識。
■心性修持者,死後可安住在明光中三至七天
死後,你會真的無意識嗎?
不會的。在這之後你會突然又感到展開了,這時候你就會經歷到那個母光明,平靜、超越概念、甚深、光明、無造作,就像是甘露一樣,你可以經驗到但無法形容它,它無前後、無上下、無遠近、無時間的差別。死亡的經驗在此刻會變更加開放、明晰、開廣。
我祖父就在這樣的情況中安住了三天半,我的父親大概安住三天,在我的寺院裡有很多的喇嘛死去的時候,多數都能夠維持七天。
現在有一個科學團隊在研究關於死亡禪修,他們也發現安住在明光中的行者,身體不會馬上腐敗,還是很柔軟的,但是當禪修的狀態一結束的時候,身體就會瞬間快速的腐爛掉。
■中陰認出心性,就從輪迴退休了
一旦在臨終中陰階段認出心性,你就成佛了,就徹底地從輪迴中退休了。但你會變得更忙碌,因為你要去幫助一切眾生。
一旦你在這時候成佛,就不會有接下來的法性中陰、投生中陰等階段發生。但是若在這個階段你沒有成佛,就需要進行C計畫。這個我們在明天的課程會繼續進行。
(2019明就仁波切馬來西亞閉關第五天「中陰課程」12月26日 開示摘要)
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Whether sleep becomes mediation or not, there are two signs. One, no dream. For dream meditation you need dreams, but not for sleeping meditation. The second sign is, when you wake up, you are waking up through meditation or within the meditation. The body feels very restful.
At the beginning, while you are sleeping you don’t know that you are in meditation. But slowly you will understand. After a certain level, you will know while you’re sleeping that you are in meditation. The body becomes paralyzed and all the senses are dissolved, but you can see. Not through the physical eyes; these eyes are closed. The consciousnesses have dissolved and you recognize awareness. That awareness is like naked awareness. You can see, but there’s no front or back. And it doesn’t matter whether the lights are on or off. You can hear sound, but not through the ears. You know things very well, whatever is happening around you.
But you don’t have the sixth consciousness. So, no mental image, no words; it’s very funny. Look at this lemon. Now close your eyes. That is the mental image. The conceptual mind needs that. Do you remember the durian example? That durian is the mental image. Of course, it’s not the real durian, but the general image of a durian just comes. Then there’s the concept and name, “durian”, then there’s the “I like”, “I don’t like” feeling.
But in sleeping mediation, you know things but without these words and concepts. Like a very clear, pristine lake in the middle of the mountains which reflects everything around it. Everything manifests in the lake. It’s similar to that.
Right now, our normal mind goes out in one direction, very narrow, goes out and reaches out, “Yes, I like; I don’t like; maybe yes, no...” In sleeping meditation, the mind doesn’t need to go out; whatever’s out there appears in the mind. When you practice nature of mind, after direct realization you will have such an experience too – the mind will open up.

If you have problems sleeping when you practice sleeping meditation, then practice scanning the body. Then rest your mind around the heart area; be aware of sensations around the heart. That helps. What’s important is don’t look for sleep. “I need sleep! One, two, three, sleep!” When you look for sleep, you cannot find it easily. So, don’t care whether you fall sleep or not, just relax. Especially if you do the body scanning practice, it’s almost as beneficial as sleeping.
Another thing is don’t drink any caffeine after 1pm. Do some physical exercise. Aerobic exercise is really good. Also, before you go to sleep, don’t look at your phone too much or watch television. Keep your room temperature cool and dim the lights.
𝐒𝐥𝐞𝐞𝐩 𝐢𝐬 𝐯𝐞𝐫𝐲 𝐬𝐢𝐦𝐢𝐥𝐚𝐫 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡
Dreams and the bardo of dharmata and the bardo of becoming are similar. Normally when you go to sleep, at the end of the dissolution there’s a split second of pure wisdom. After that, you become unconscious for sometimes 15 minutes, sometimes one hour. Then you will wake up in dream. When you wake up in dream, you have a body, you have all the senses, the consciousnesses – the sixth, seventh, eighth consciousness, everything. It’s what we call the dream body. The dream body and the bardo body after death are very similar.
𝐇𝐨𝐰 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐝𝐫𝐞𝐚𝐦𝐢𝐧𝐠?
What is the main practice of dream meditation? You have to recognize you are dreaming. How to do that? You cannot use any particular machine, but you need to send a message to your subconscious.
When you are in bed and about to sleep, at that time, tell yourself, “Tonight, I’m going to recognize my dream.” Tell yourself that 21 times. If you can’t, seven times is OK too. If you can’t do it seven times, then at least three times. Tell yourself, “I’m going to recognize my dream tonight. I’m really going to recognize my dream. Serious I’m going to recognize my dream.” For example, if you want to wake up tomorrow at 5am, before you go to sleep, you tell yourself, “I need to wake up at 5am”. Then you will wake up, right? Similarly, when you send a message to your subconscious level, when you dream, it will help you to recognise your dream.

Why we should we recognize that we are dreaming? There are two purposes:
One is that it helps familiarize us with the bardo of dharmata and the bardo of becoming. It will help you recognize that you are in bardo.
The second is it really helps with your emptiness practice. When you realize everything is emptiness, it is just like recognising you’re in a dream. When you recognize that you are dreaming, the dream doesn’t disappear – you can eat durians, you can touch, smell, and taste. But at the same time, you know it’s a dream – there’s no grasping. You know it’s not real, but at the same time, everything still functions.
Like the way the Buddha sees us, as if in a dream. When we recognize we’re dreaming, we can see dream people; the people are still there, but the grasping disappears.

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■睡覺禪修會發生什麼?
睡覺是不是成為禪修,要兩個徵兆都有:
第一個徵兆:沒有夢,夢境禪修有夢,睡眠禪修沒有夢。
第二個徵兆:你醒來時,就在禪修的狀態,感到放鬆、休息。
睡覺禪修剛開始時,我們是不知道的,剛入睡時不知道,但逐漸就會越來越清楚。到了某一個層次,你在睡覺的時候,都能知道自己在禪修,整個意識是消融的,但你又能認出覺知。身體變得穿透,你的肉眼是閉上的,外面不論有沒有光亮,仍然能看見,沒有前後差別的看見。能聽到聲音,不是用耳朵聽到,任何周圍發生的事情你都知道。
你沒有第六識,所以沒有心造作的想像、語言、文字,很奇妙的狀態。大家看著仁波切舉著的檸檬嗎?閉上眼睛檸檬還在心裡,這就是我們心中的想像。記得之前榴槤的例子嗎?想像的榴蓮不是真的榴槤,但你心中卻生起榴槤的概念、名稱,生起喜歡、不喜歡的認知。
但是在睡覺禪修,你能知道周圍一切狀態,就像山中有一個湖泊,清澈映照周圍山中的一切。而我們現在平常的心,很狹隘的指向一個外境,我喜歡、我不喜歡。當在睡覺禪修的時候,你的心不需要指向的去看,這一切就直接映現在你的心中。當你真正能修好心性,達到直接證悟之後,也能有這樣的體驗,整個心是開放的狀態。
■如果失眠了,怎麼辦?
如果有些人做睡覺禪修,卻發覺變得很難入睡,可以做全身掃描的禪修,掃描過後將心安住在心間的部分,覺知心間部位的感受。重點是不需要去追逐睡眠,不必用力的想:「我要睡著、我一定要睡著」,「一、二、三,睡著吧!」當你越想追逐睡眠,反而越睡不著。不需要管睡不睡得著,你就只是放鬆,尤其能做全身掃描禪修的話,它幾乎和睡覺一樣有益,反而容易入睡。
另外下午一點之後,就不要喝咖啡。還有睡前不要看太多手機、電視,讓你房間溫度降低、光線昏暗。
■做夢和中陰很像!
夢境禪修和法性中陰、投生中陰很類似。在我們入睡之後,通常在消融次第之後,有幾剎那智慧會開展出來。然後我們就失去意識,有時15分鐘,或是幾小時。失去意識後會再醒來,醒來就在夢裡,當你在夢中醒來,就有夢中的身體、夢中的感官、夢中的八識。這樣狀態的身體,和中陰的身體兩者很像。
■怎麼認出自己在做夢?
夢境禪修的修持是什麼?就是認出來自己在做夢,但要怎麼做到?你就要傳送訊息到夢中,你沒辦法用機器做到,但你還是可以傳送訊息,就是把訊息置入潛意識,怎麼置入訊息呢?
平常當我們躺在床上,想要睡覺的時候,告訴自己今晚我要認出自己在做夢,告訴自己21遍,做不到7遍也可以,最少3次。這麼告訴自己:我今晚要認出我的夢、我真的要認出我的夢,像這樣不斷告訴自己。就像有時候明天早上五點要起床,睡前告訴自己五點要起來,就真的五點起床。你就這麼置入訊息到自己潛意識,有助於我們認出在做夢。
■夢境禪修,為中陰做準備!
為什麼要認出在做夢,有兩個目的:
第一個:幫助我們熟悉法性中陰、投生中陰,中陰修持最重要的也是認出自己在中陰。
第二個:幫助我們認出空性。當你認出一切都是空性,類似你認出夢境。當你認出這是個夢,夢不會消失,你仍然可以吃榴槤,可以碰觸、嚐味道,同時可以知道這是夢,而沒有執著。那時你會知道一切都不是真的,同時什麼都在那裡運作。如同佛陀看我們的時候,就像在夢中看到境相、人們一樣,對夢中的境相、人們是沒有概念、執著的。
(2019明就仁波切馬來西亞閉關第四天「中陰開示」12月25日 開示摘要)
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What is the meaning of Bardo? “Bardo” is a Tibetan word, it means the moment in-between. Such gap is a moment easy to transform and that makes us more plastic and flexible. Therefore, Bardo means we try to seize the moment in-between and utilize it.

My father stayed in dying meditation for three days. Before he passed away, he thanked everybody, including all my brothers, doctors, and nurses; the doctor also happened to be my father’s student. My father was a kind person but he usually did not say a lot of thank you. That was around 1 to 2 am in the morning, he said thank you to everyone and then he said he needed to use the bathroom. We got ready the bedpan and he asked all of us to retreat from the room. After he finished in the bed, he sat in meditation posture and his breath slowed down. Doctor tried to put on the oxygen mask but he said he did not need it. And then nurse tried to give him inhalant, it was sprayed directly on the tongue. After that, my father closed his mouth again. Due to the inhalant, his lower lip was a little bit protruding. After several more breaths – because I have seen different people passed away and some were in pain – my father looked smiling, his face was glowing and peaceful. He sat in this way for three days.

When someone is practicing dying meditation, there are several signs. The first one is that the skin will not dry and have elasticity. If you pinched some common dead bodies, the skin will not recover immediately. Secondly, the body is flexible. It is easy to lift his hands. For common people who died, if he died in this posture, the leg will stay in this way.
When I was young, there was a person in my village who usually took care of dead bodies. He was my friend. Together with my two other kid friends, we went to him and wanted to play with the bodies. My friend asked us to lift the body, we all tried to help and tried very hard. In the middle of lifting the leg, it bounced back. At that time, we were all very scared and we ran away. If someone is practicing dying mediation, the body will not be that stiff.
The third sign is that the body will not rot. Some people can keep the body intact for 7 days without preservatives. When my grandfather died, it was during summertime. His body was able to keep for many days and do not need to use any preservatives.
The fourth sign was a bit difficult to detect. It is especially in winter Tibet, we can check if there is still some warmth around the chest area of the body.

My grandfather passed away three years ago. At that time, I was in United States, my brother helped me set up videocall. I saw my grandpa was resting in a sleeping buddha posture, he was 99 years old when he passed away. I saw him going to die and his body was very weak. My brother also helped him to put his palm holding his face, and then he passed away. It took me three days to buy the tickets and travel back from USA. When I arrived, my grandpa was still in meditation. I sat down in front of him and meditate together. After a few hours, he completed his dying mediation.

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■中陰,我們轉化的機會!
中陰是什麼意思?Bardo是藏文,指中間一種過渡的狀態。這樣的時段非常珍貴,因為變得容易轉化,這時我們更有彈性。中陰的意義,就是我們可以把握這樣中間的時段,運用它來轉化。
■ 修持「死亡禪修」 成熟的徵兆
有沒有做到死亡禪修,有四個徵兆:
第一、皮膚保有彈性,有別於絕大多數的人,死亡後皮膚乾燥且缺乏彈性。
第二、身體狀態柔軟,一般人死亡後要移動姿勢則很困難。在我很小的時候,當時我們村裡專門處理屍體的人,是我的朋友。我和另外一位小朋友,好奇地想跟著去觸摸屍體。那個朋友叫我們幫他移動屍體,我們兩個人試著用力搬起,搬到一半時一隻腳又彈回去,這時候我們倆人嚇壞了趕緊跑走。如果一個人在禪修中走的話,身體就不會發生這樣的情況。
第三、身體不會腐爛,甚至有些人不用防腐劑,可以保持七天。我的祖父在夏天往生,不用防腐劑,也能保持很多天。
第四、心口還有溫度,這個比較難檢驗,尤其在西藏的冬天。
■仁波切父親的死亡禪修
我的父親安住在死亡禪修中三天。父親平常是個很客氣的人,但也不是經常會和別人一直道謝。那天在凌晨一兩點的時候,他跟我們幾位兄弟,還有他的醫生、護理師等所有人道謝,那位醫生也是我父親的學生。然後他說要用廁所,那時我們準備好便盆,就全部退出房間。
接著他就用禪修的姿勢坐著,呼吸的氣息也慢了下來。那時醫生想幫他載上氧氣罩,他說不需要。護理師直接把噴劑噴在他的舌頭上,他再把嘴巴閉上,因為噴劑的緣故,他的下嘴唇變得比較突出。在幾次和緩的呼吸後,呼吸就自然的消失。那時候他帶著微笑,面容非常光亮、平靜,就這樣坐了三天。
■仁波切外祖父的死亡禪修
我的外祖父在三年前往生,那時他九十九歲。我在美國,我的兄長協助我和外祖父視訊,我看到他用臥佛的姿勢躺著,準備要走了,身體非常的衰弱,我的兄長幫他擺好姿勢,讓手放在臉下托著,然後就走了。
接著我買了機票,花了三天回程的時間。我到的時候他還在禪定中,我就坐在他前面和他一起禪修,幾個小時之後,他入定的狀態就結束了。
(2019明就仁波切馬來西亞閉關第二天「中陰」12月23日 開示摘要)
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2019 Malaysia 8 days retreat with Mingyur Rinpoche


Now is the last day of the retreat. Everything is impermanent, our retreat is also impermanent. Impermanence means everything is possible, and I hope all of you have had new recognition of nature of mind. Recognition is impermanent – I think you will develop more and more each day.
The most important thing is practice. Especially with our negative emotions, suffering and bad habits, we need to apply these meditation techniques to transform them. Otherwise when you receive these teachings you feel very happy, but if you don’t apply them, even if you have been meditating for many years, your ego and negative emotions are the same as before, or even worse. Some may even think: “I am a high-level POL student with great meditation experience. You all know nothing.”
It’s really important to see how you can improve and transform yourself. But if you have strong negative emotions or suffering, it will not transform right away. Sometimes you cannot even practice with that problem because it is too strong. First choose an easier problem to practice with. Everyone has negative emotions until they achieve direct realization. And even after direct realization, if you forget nature of mind, you will still have negative emotions. After direct realization, there are still eight levels to go before you become buddha.
[𝐀 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠 𝐟𝐫𝐨𝐦 𝐑𝐢𝐧𝐩𝐨𝐜𝐡𝐞’𝐬 𝐟𝐚𝐭𝐡𝐞𝐫: 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐰𝐚𝐲𝐬 𝐭𝐨 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐠𝐫𝐨𝐰𝐭𝐡]
Remember the story of what my father told me? When I was young my father told me I have a wonderful nature. I said, “Yes, yes, yes” but in my mind I didn’t really believe it. I continued to practice – sometimes up, sometimes down. Then one day my father said, “Do you know how to discover your innate qualities?” I said “no”.
My father said, “Through three ways. One is through study and education, and you learn more about the nature of yourself, the world and reality.
“The second thing is to do something – put things in action. So you get more experience and you learn.
“The third is thorough problems and obstacles. Learning from obstacles is the best.”
Therefore at the beginning, you may feel you’re not improving. From day to day, there doesn’t seem to be too much transformation. Don’t worry – don’t give up and continue to try to transform your habits and emotions. You can make a plan for yourself and see which emotion or problem you want to transform first. For example, you tell yourself, “This month I am going to catch my anger”. Your project is to just catch the anger, because once you catch the anger, you can look at the nature of anger more easily, right? This is not like you’re suppressing the anger. If you continue to practice, you will transform.
- 𝐄𝐱𝐜𝐞𝐫𝐩𝐭 𝐟𝐫𝐨𝐦 𝐌𝐢𝐧𝐠𝐲𝐮𝐫 𝐑𝐢𝐧𝐩𝐨𝐜𝐡𝐞’𝐬 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠 𝐨𝐧 𝐭𝐡𝐞 𝐞𝐢𝐠𝐡𝐭𝐡 𝐚𝐧𝐝 𝐟𝐢𝐧𝐚𝐥 𝐝𝐚𝐲 𝐨𝐟 𝐓𝐞𝐫𝐠𝐚𝐫 𝐀𝐬𝐢𝐚’𝐬 𝟐𝟎𝟏𝟗 𝐚𝐧𝐧𝐮𝐚𝐥 𝐫𝐞𝐭𝐫𝐞𝐚𝐭 𝐢𝐧 𝐌𝐚𝐥𝐚𝐲𝐬𝐢𝐚, 𝐃𝐞𝐜𝐞𝐦𝐛𝐞𝐫 𝟐𝟗, 𝟐𝟎𝟏𝟗.

【2019明就仁波切亞洲德噶馬來西亞閉關‧第八天圓滿日開示摘要】
■閉關後,什麼是最重要的一件事?
今天是最後一天課程,所有事情都是無常的,我們的閉關也面臨無常,因為無常一切都有可能,在座各位透過這次閉關對心性都有新的認識,這也是從無常獲得的利益不是嗎?
最重要的是修持,尤其我們遇到煩惱、痛苦,生起各種習氣時要帶入修持。否則聽到教法很歡喜,但不運用到生活,修持很多年,煩惱更熾盛,想著:「我是解脫道的學員,我是得到很多禪修經驗的人,你們這些內容都不知道。」這樣就不好。
所以要看到自己有什麼地方,需要透過修持來轉化。如果你真的有很強烈的負面情緒,沒辦法即刻轉化,甚至沒辦法修持,找一個容易改善之處來修持。在你直接證悟之前,每個人都有負面情緒;甚至在你直接證悟後,忘記心性時,負面情緒還是會生起,所以直接證悟後,仍然有八個階段要修持。
■仁波切父親的教導:自我成長的三個管道
記得我父親和我的故事嗎?我的父親告訴我:「你的本質、自性非常的棒!」我就說:「 是、是、是。」但心裡不相信,那時我有恐慌症,還是持續修持,有時好一點,有時往下跌。父親說:「你知道如何開顯出本具的特質嗎?」我回答:「不知道。」父親說:「有三種方式:
第一個,透過教育、學習。你不斷的學習,來認識自己、世界的本質。
第二個,透過實踐、身體力行。當你去做,可以得到真正的經驗。
第三個,透過問題。遇到障礙時,從中學到是最好的。」
因此記得持續的轉化自己,不可能同時轉化很多習慣,可以訂定計劃,選擇自己有什麼樣的情緒先需要轉化。比如這個月只是鎖定自己的憤怒來轉化,那你這個月每次去認識憤怒,就比較容易。你不需要壓抑它,它自己就慢慢轉化。
(2019明就仁波馬來西亞閉關第八天「圓滿日」12月29日 開示摘要)
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【2019明就仁波切亞洲德噶馬來西亞閉關‧第七天解脫道三四階開示摘要】
■怎麼和上師建立關係?
如何建立上師與弟子之間的關係,其實取決於教法。如果你接受到他的教法,自然就有師徒關係。如果你沒有從那位上師接受過教法,無論他有多大的名聲、有多高的位階,都無法成為你的上師。
有三種依止上師的方法:
第一種,「如蜂採蜜」:老師就像花,佛法像花蜜,學生像蜜蜂,蜜蜂飛到花裡採蜜,也可以飛到另一朵花。不是只能有一位上師,你其實可以有一百位上師。不用擔心和別的上師學習,那前面這位上師怎麼辦?都可以。有些人擔心,我做上師相應法,應該觀想哪位上師和金剛總持無二無別?有時感覺A上師比較好,有時感覺B上師比較好,有時感覺C或D或E上師比較好,現在我頭很痛,要不要卜卦?哪一個上師很好?不用擔心,你可以有很多上師,這是蜜蜂的方式。
第二種,「弟子選擇上師」:如果你因為有很多上師、教法而困惑,你可以做出選擇,一般是弟子做選擇,不是上師做選擇。不會是上師說:「你做我的弟子。」我們說具德的上師本質都是一樣的,然而他們的教法風格不一樣,所以可以選擇最能幫助到你的。如果你選擇一位上師,也不用遠離其他上師,做上師相應法時,你還是可以觀想和其他上師合而為一。
第三種:「自然成為上師」:當你接受上師的心性指引,你也證悟心性,這位上師自然而然就是你的上師。
(2019明就仁波馬來西亞閉關第七天「解脫道三四階」12月28日 開示摘要)
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【2019堪布貢噶亞洲德噶馬來西亞閉關・第七天解脫道一二階開示摘要】
■進入法道的三道門
經過三種修持,我們可以進入法道,分別是:
一、皈依:如果沒有經過皈依,就不能稱為佛教徒,當你尚未成為佛教徒,就沒有辦法真正解脫痛苦,這樣講起來有點誇張,要能解脫輪迴,你要尋求幫助的對象,只有已經從輪迴中解脫的佛、法、僧三寶。
二、菩提心:如果沒有修持菩提心,就不算是一個大乘的修行者;不能成為大乘的修行人,你就不可能成佛,就像阿羅漢雖然已經解脫於輪迴的痛苦,但是因為沒有遠大究竟的成佛目標,也就無法成就佛果。
三、上師相應:如果無法進入上師相應,你就不會成為金剛乘的修行者,無法成為金剛乘的修行者,也就無法快速的成佛。
你進入皈依這一門後,成為了佛弟子,進入第二個門,就能夠成就佛果,而進入第三個門就可以快速的成就佛道。
■兩種菩提心幫助你成佛
「為了想要解除眾生的痛苦,所以我想要成就佛果」,這樣的一種意願、願心就是「願菩提心」。
光是這樣是不夠的,要具備很多的因緣,並且付諸行動,行動就是「行菩提心」。
要能在心上真正生起純淨的菩提心,首先要具備慈心和悲心,我們該有的思維是:
為了要解除眾生痛苦,我要生起慈悲心;
為了具有幫助眾生的力量,因此我需要成佛。
慈悲的修習次第就是「四無量心」,在四無量心中,主要的修持是慈悲,喜捨是附帶的修持;慈悲修得好,喜和捨就會自然地發生。
■連結感受和道理生起慈悲心
雖然我們都知道慈悲很重要,但是實際上要生起慈悲卻很困難。因為我們此刻生處在輪迴中,外在有著各種問題、內在有著各種煩惱,因此想要自然生起慈悲心是很困難的,所以要依循方法生起慈悲心。
如何在心上生起慈悲呢?主要有三種方式:
一、看到其他生命的痛苦
所有眾生都有如來藏、佛性,當我們見到其他生命的痛苦,自然會生起憐憫、同情的心理。雖然這方式很好,是生起慈悲根本的來源,但是這樣的思維,仍然是帶著煩惱的,和「我慢」的煩惱有關聯,因為當你看到他人很可憐,你多少也會生起優越感,覺得自己比較好,這就是種「我慢」。
二、建立關聯
我們對自己父母、親戚、朋友因爲關係靠近,自然地會生起希望他遠離痛苦、得到快樂的心情。雖然這種生起慈悲的方式很好,但是仍帶著煩惱,而使得我們的慈悲有所偏頗、偏私。你是以自我為中心,因為這些人跟我有關,所以我希望他們遠離痛苦、得到快樂。
三、依據原因、道理而生起慈悲
任何一個生命眾生都想得到快樂、不想要受苦,所有一切眾生都一致有著這樣的願望,所以你是透過認識道理而生起悲心,不管這個眾生是否與你有關、是否悲慘,而認識到一切眾生都是想要離苦得樂,而這樣的願望是普遍存在一切眾生身上。
在講說時會說出分類,但在修持時要經過整合,而集中力量去修持,如果我們只思考原因、道理就會只生起概念性的理解,很難生起真正的慈悲心,因此可以將前面兩種整合起來,看到其他眾生的痛苦、感受到關聯,也思考原因和道理,這樣連結起來而生起慈悲心。
(2019堪布貢噶馬來西亞閉關第七天「解脫道一二階」12月28日開示摘要)
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2019 Tergar Asia Annual Retreat in Kuala Lumpur, Malaysia
Path of Liberation 1-4
On Dec 27, 2019, Mingyur Rinpoche joined with 615 students of the retreat for a group photo. This retreat attracted majority of participants from different countries in Asia as well some from Europe, North America and Australia.
Quote from Rinpoche’s teaching on this day: "Try to be grateful that we are still alive, try to see such awesome people around, such a good building, and the breathing, how wonderful!
We have got our awesome eyes, ears and also can hear the dharma teachings, you have the nose, the tongue, you have a wonderful heart. Try to be thankful, appreciating being alive and having such wonderful Buddha nature. "
We are companions on this journey for each other, this gives us enough courage to go on every journey. On the way to discovering your mind, you may listen to the life stories of travelers, whether accompanying or discussing, will become the most beautiful scenery on the journey.
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2019年12月27日,明就仁波切在馬來西亞閉關課程中和來自亞洲各國和歐美、澳洲等地的 615位同學一起拍攝大合照。
仁波切在這天教導到:「試著感恩我們還活著,試著看看周圍有這麼棒的人、這麼好的建築,還有呼吸,真是太美妙了!我們有這麼棒的眼睛、耳朵,你能聽到教導、佛法,你還有鼻子、舌頭,你還有美妙的心靈。試著去感恩,感恩自己還活著,也要感恩有那麼美好的佛性。」
我們都是彼此的旅伴,讓我們有足夠的勇氣前往每一次旅程。在開啟內心伏藏的路上,聽著旅人們的生命故事,無論陪伴或討論,都成為旅途中最美的風景。
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噶當派透過四個部分來講解「皈依」,分別是皈依的成因、對象、方法及皈依後的建議:
■ 皈依的成因
要在心上修好皈依,需對皈依有完整的認識,皈依有三個原因:
一、懼怕痛苦:
我們一直在輪迴中受苦,但卻沒有好好思維這些痛苦,及認真思考應如何遠離它。所以佛陀一開始就教導「知苦」,認識痛苦後,就會對痛苦感到害怕。一旦對於痛苦生起害怕和恐懼的心,自然就會生起要遠離痛苦的決心。
二、信心:
光只是害怕是沒有用的,重點是找到解脫的方法。我們在生活中遭遇到小小的問題時,都會去尋找能幫我們解決問題的人,所以我們肯定對那個人有著信任。而能夠幫助我們出離輪迴痛苦的幫手,就是佛、法、僧。
三、慈悲:
不只是關注消除自己的痛苦,也要關注一切有情的痛苦。
■ 皈依的對象
為什麼要皈依?因為我們想要解脫輪迴的痛苦,但是如果我們要找的對象本身也沈淪在輪迴中的話,就沒有辦法幫助我們,能夠完全解脫於煩惱、痛苦的狀態,就是「佛」。
佛陀一開始也跟我們一樣身處輪迴中,但因為找到了方法而解脫,佛陀找到了什麼解脫的方法?就是「法」。
透過實驗、觀察、修持佛陀所尋找到解脫的法道,而真正出離了輪迴痛苦的聖僧,就是「僧」。
佛、法、僧是我們要尋求幫助及依靠的對象,我們可因此而從輪迴中解脫。
■ 皈依的方法
光只是祈請佛陀,希望透過佛陀大悲的力量,而想出離輪迴是非常困難的,好比我們身陷在河流中尋求幫助時,一定是指望在岸上的人,而不是在水裡的人。
岸上的人想要救你,一定要丟條繩子給你,但是最重要的,當把繩子丟給你的時候,你得主動抓住,只有你抓住了繩子,我們才有了上岸的希望。
在岸上的人就好比是「佛」,繩子就是「法」,而岸邊提醒著你:快抓住那條繩子的,就是你法道上的友伴「僧」。
所以你必須要去抓住那條繩子,否則無論丟了多少條繩子,你還是會被沖走的。因此對於解脫的方法,我們要實際去運用,真正走上這條法道,對我們才會產生真實的助益。
佛、法、僧是外在的皈依,而勝義究竟的皈依,就在內在的心性,自心如來藏是我們究竟的皈依處。
■ 皈依後的建議
接受皈依之後,傳統上有些學處,說到很多「該做」和「不該做」的建議,總括來說各有一個要點:
「要做」:盡量地去修持;
「不要做」:不要去傷害任何一個眾生。
整個佛陀教法的精華,可以歸納為一點就是「無害」,指不傷害他人。我們現在身處在輪迴中,有著各種缺點、過患,各種環境也造成我們不停地生起煩惱,所以不可能在皈依、受菩薩戒及修持後,馬上就能不再生起煩惱。
我們仍然會生起瞋心、與人起爭執甚至打架。很可能會直接或間接的傷害到他人、眾生。有時候是無意中傷害了別人,也有時候你是刻意地去傷害別人。
■ 帶入正念 守護皈依學處
傷害是否成立,需要經過這四個步驟:
一、生起傷害的動機
二、透過身語意做出了傷害的行為
三、做出傷害的行為後,對方真的被傷害到了
四、認為自己做得好,為做到這件事情而感到高興、隨喜
當這四個步驟完整成立後,也就違背了皈依的學處,因為皈依時的發心是自己和他人都能遠離痛苦,當你傷害了別人之後,就違反了皈依戒。
因此在上述任何一個過程中,我們都要努力地帶入正念;如果你已經生起了傷害別人的動機時,就要趕緊生起正念,避免造作傷害的行為;如果對別人的傷害已經造成了,要想起自己是皈依三寶的人,而生起後悔的心,告訴自己不能再做一樣的事情。總之要在每一個過程中,試著帶入正念。
(2019堪布貢噶馬來西亞閉關第六天「解脫道一二階」12月27日 開示摘要)
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【2019堪布貢噶亞洲德噶馬來西亞閉關・第五天解脫道一二階開示摘要】
在四共加行中,有一些不同的傳承,會在一開始先修持「輪迴痛苦」。之所以一開始就去思維「輪迴痛苦」,是因為佛陀在說法時首先講到了苦諦,而這個思維,可以幫助我們生起想要解脫、出離的心。
■因為這兩點,大手印最後才觀苦
但在明就仁波切撰寫的《道甘露》轉心四思維中,最後一段是「有情之苦皆由心所造,應於自我捆縛中解脫」,對於大手印的口訣、修持來說,將這個思維放在最後一個,原因有兩個:
一,痛苦非實,透過教法即可淨除
如果放在第一個,先去思維六道輪迴的痛苦,可能會造成我們內心感到絕望,由於太著重痛苦的面向,可能會產生灰心消沈的狀態。先從思維人身難得開始,不會過於灰心,會感到有面對的力量。
在思維輪迴痛苦時,心中也要明白「這一切的痛苦,都只是暫時性的」,要知道任何的痛苦都不是心的本質、生命的本質,是因為因緣和合暫時性的發生,因此這些暫時性的痛苦,是可以斬斷,是會消失的。
就像一件衣服,如果髒了,不是衣服本身就髒,是後來才弄髒的,只要清洗它,污漬就可以被去除。由於你知道污漬是暫時性的,就會知道如果有水和清潔劑,就能夠把它清潔乾淨。
雖然我們現在仍有痛苦煩惱,而人生也確實很苦、煩惱也很多,但是要知道我們是有方法離苦的,「透過佛與上師的口訣和教法,痛苦一定可以消除的」,心中要生起這樣的確信。
當我們思維輪迴的痛苦時,同時也要想到這一切痛苦,透過法道是可以遠離、斷除的。
二,認出心性,就能根除輪迴苦
思維輪迴痛苦放在最後一段,也是因為連結到下一個修持「皈依」。要斬斷輪迴的痛苦,首先就是皈依。
傳統上來說,思維輪迴痛苦通常會先想到六道的痛苦,再來則是觀察人道的生老病死等等痛苦。思維痛苦,可以讓我們生起想要脫離輪迴痛苦的心。
明就仁波切說現在所受的種種痛苦,不是外境或任何人造成的,痛苦是自心的迷亂所造成的。所有惡道、人道的痛苦都是我們的妄念及概念心所製造的,透過認識心性而消除煩惱,就不會落入惡道的痛苦,也不會被人道的生老病死苦帶著走。
然而如果不能認出心性,仍是錯亂迷惑的話,不論你到哪裡,都有著痛苦和生老病死。
■自己造的牢籠,自己打開吧
有人問地獄在哪裡?餓鬼在哪裡?
我的回答:地獄有兩種,炎熱地獄就在印度,極寒地獄就在西藏,因為這就是我親身的經驗,我曾經在印度時因為炎熱而感到痛苦,在西藏因為寒冷而感到痛苦,不論地獄是否有一個明確的所在地,但是痛苦是確實有的。
像是夢中被猛獸追趕、吃掉,在夢中覺得恐懼,夢中的猛獸並不是真實的,但是你的恐懼卻是真正發生了。又像某些人雖感得人身,但現在卻感受到如地獄般的痛苦,這些痛苦來自習性、業力、煩惱,總括來說就是心製造出來的。因為我們沒有認出心的實相,有著種種的迷惑錯亂所以才會經歷這些痛苦。
在思維輪迴痛苦時,要思維一切痛苦都是自心所造,因此我們要好好去認識自心,從自己心中的牢籠解脫出來。
(2019堪布貢噶馬來西亞閉關第五天「解脫道一二階」12月26日 開示摘要)
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■認識心性,需要智慧和方便
雖然在書本和上師的引導上,都說認識心的實相很容易,但我們要直接認識並不簡單,所以我們還在輪迴裡。
米滂仁波切提到認識心性,要關注方便和智慧兩個重點。在方便中,也有兩個方面:
第一個是自身的積聚資糧。
第二個是上師的加持,幫助我們迅速認識心的實相。
首先要談「自身的積聚資糧」,這除了對了悟心的實相有幫助,也對修持第二個「上師的加持」有幫助,可以說是一個重要的修持基礎。
■獻曼達:累積資糧、減少貪執最好的方法
積聚資糧的方法很多,最好的方法是獻曼達,所以它被安排在四不共加行中。原因是我們獻供不是為了供養對象的需求而供養,是透過培養自心能捨的心態,幫助我們減少貪執。這個方式來自口訣教授的方法,把整個三千大千世界、四大洲,包含所有我們執著的事物,供養三寶、上師,幫助減少我們對外境的執著。
宗喀巴大師的傳記提到,他曾經因為修持獻曼達,將石頭做的曼達磨破三次,所以他會有這麼大的福德和智慧,因此獻曼達的好處非常廣大。
■獻曼達的三個重點
當我們做獻曼達時有三個重點:
第一個是觀想供養的對象;
第二個是實際進行供養,就是供養的方式;
第三個是如何將供養的修持和心性的修持結合。
一,供養的對象
首先,觀想供養的對象有六個:顯乘傳承的三寶:佛、法、僧,密乘傳承的三根本:就是加持根本的上師、成就根本的本尊、事業根本的空行護法。大手印是顯乘和密乘總集的精華,所以顯密都要重視。
這裡做的觀想,是前方虛空有越量宮,宮殿裡面主要是上師,形像是金剛總持,右邊是佛、後面是法、左邊是僧、前面是本尊,下方四周是空行護法。如果你沒辦法觀想那麼仔細,你就想三寶、三根本就在那裡,也是可以。
二,供養的方式
傳統上來說,進行供養有三十七供,你也可以把你貪愛的事物觀想出來做供養,像你最喜歡的LV包包、Tesla電動汽車想像出來做供養。古代在印度那爛陀的獻供只有二十一供,到了藏地變成三十七供,所以不論三十七供或二十一供,主要把你所有貪愛的美妙事物,用純淨的動機做供養。
三,供養結合心性修持
重點還是在第三個,如何結合心性做修持。明就仁波切一再一再的提醒,所有修持的精華就是解脫道、心性的修持,不論做「生起次第」、「圓滿次第」等任何修持,最終要匯歸到心性的修持上。尤其從生起次第如何導入心性的修持,連接點就是圓滿次第,在圓滿次第當中也分兩種:「有相圓滿次第」,氣脈明點的修持,另外「無相圓滿次第」,就是心性的修持。
做任何的生起次第,做皈依大禮拜、金剛薩埵、獻曼達、上師相應,最終要匯入無相圓滿次第,也就是心性的修持。比如做獻曼達,最終把對境三寶、三根本,收攝到我們的心。所有這些佛、上師,可以說是我們心性的模範,所以將觀想出來的三寶、三根本,想像化光融入我們心間,與我們合而為一,他們擁有的一切善妙特質,我們都有,只是沒有認識出來,認識到三寶沒有什麼更特別的,我們和他們一樣。這麼觀想之後,你就可以進入到安住的部份。安住完,就可以做迴向,這樣獻曼達的部分就完整了。
(2019堪布貢噶馬來西亞閉關第四天「解脫道三四階」12月25日 開示摘要)
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我們要怎麼分辨輪迴或涅槃呢?那個分別,就在我們心上。
明就仁波切常說:「輪迴和涅槃,實際上並沒有一個分界的所在,一切都取決在我們的心,是迷惑或不迷惑。」輪迴,是因為我們的心迷惑而產生痛苦;而佛,是認出了這個迷惑而不再迷惑,因為如此而遠離痛苦,所以叫做佛。
■這三種迷惑,攜手打造了輪迴
由於迷惑所以痛苦,由於痛苦所以輪迴。那什麼是迷惑?怎麼產生迷惑的?認識出這點是非常重要的。為了要認識迷惑、錯亂,要先認識出「迷惑」有三種:
一, 相惑:因五官不斷馳散、攀執在外境,視外境為真實,而生起希求、恐懼等等的煩惱。
二, 業惑:由於執著一切顯相是真實,導致各種貪嗔煩惱,而造作各種的業力。
三,習性惑:由於各種業惑的造作,形成習性,導致重複以上種種迷惑的行為。
■這三種時刻,它們輪流當主角
因為這三種迷惑錯亂,導致我們不斷的迷惑流轉。輪迴中這三種迷惑我們都是具備的,然而這三種「迷惑」取決於時間,而有大小的差別。
一,此生:我們一生中雖然也帶有業惑和習性惑,但最主要的就是相惑,因為我們跟外境的關聯最密切,外境是比較粗的狀態,所以相惑對我們產生最重的一種影響。
二,睡夢:在我們入睡的時候,雖然也有相惑和業惑,但主要運作的是習性惑。白天我們各種造作、行為會在心中留下印記、習性,而體現在睡夢中。
三,中陰:在中陰階段雖然也有相惑和習性惑,這時最主要的就是業惑。在中陰時,我們會因為過去所造作的善惡業會產生各種嗔恨、害怕的心理,這多少是來自於業惑的作用。
這三種惑的存在,作用是相互影響、互相關聯的,舉例來說,習性惑越大,業惑就越大,反之相惑越少則習性惑也會越少。
■轉化「相惑」,此生最主要的修持
在我們這一生最主要應該修持的就是相惑,因為相惑會導致、引申更多的業惑和習性惑,所以我們要關注的重點在如何將相惑減少與轉化。
減少、反轉相惑,最好的方法就是做心性禪修,透過心性禪修,我們會認識到我們對外境的判斷都是來自於心,外境的本身並沒有真正的好壞,當我們經過實際修持後,產生發自內心的確信,自然對境相的執著就會減少了。
(2019堪布貢噶馬來西亞閉關第四天「解脫道一二階」12月25日 開示摘要)
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皈依是什麼意思呢?
外在的皈依:皈依佛做為我們的導師、皈依法作為我們的道路、皈依僧做為我們的友伴。
內在的皈依:認識出我們的心性。
■ 尋尋覓覓,總想依靠什麼?那就是「皈依」!
為何我們需要皈依呢?因為在我們心中,一直有一種在尋尋覓覓的感受,想要尋找保護、快樂、意義、目的,想要依靠什麼,每個人內心都有種渴望。
有了這樣的感受、動機,如果找錯了方向,那就會有很大的問題; 如果我們皈依了股市,股市上漲就很好,下跌就很痛苦; 如果皈依名譽、權利或是夫妻、父母、錢財或你的男朋友或女朋友等等,一旦皈依的對境發生了改變,問題就大了。
但是我們不可能停止「皈依」的,如果你硬是想要停止的話,就會失去人生的方向、意義和目的。失去目的是人生中最糟糕的事情,因爲我們沒有辦法把尋求皈依、想要有個安靠的心停下來,但是我們可以把皈依的方向改為皈依三寶,也就是外在的皈依。
而內在的皈依,就是向我們自己的佛性找到依靠的力量,佛性是最棒的皈依對境,這樣做你就可以成長、學習、轉化、從輪迴的痛苦中解脫,有非常多的利益。所以我們有輪迴中的皈依對境,就是外在的皈依;以及超越輪迴的皈依對境,就是內在的皈依。
■皈依後,請努力做到這三件事
皈依後要遵守三個學處:
第一個,要接受佛法僧。
接受佛,接受佛陀是我們的導師,
接受法,接受佛法是我們的道路。
接受僧,接受僧團是我們的友伴。
第二個,試著帶著善心、試著對他人懷著悲心。
不是說從今起不再發怒,有時候我們就是做不到,可能會不斷地失敗但不要放棄,持續地去轉化自己。
第三個,要引導自己。
在你自己的內在就有著殊勝的功德,要運用上你的智慧、慈愛悲心,要這樣的引導自己,而不去依賴負面的對境、夥伴。
■受持菩薩戒,激活菩提心的種子
大家知道菩提心嗎?
每次做《道甘露》修持,都先從皈依、發菩提心開始。菩提心是一個最殊勝廣大的動機,雖然說想要幫助一、兩個人,也是慈愛悲心,但這是有限的;想要幫助一切眾生,則是無量的慈悲。
一,願菩提心:
真正要幫助眾生,是要讓他們真正的認出心性證悟,圓滿的證悟佛性,完全脫離輪迴痛苦,這樣的動機才是菩提心。這樣的菩提心,可能你有,但是你不知道你有!
如果你有能力可以幫助所有的眾生,從我執、嗔恨、痛苦中解脫,會做的人請舉手,(大眾舉手)這就是菩提心!只是你沒有認出來,現在就是要認出來,現在就是要生起承諾,這就是「願菩提心」。
二,行菩提心:
但是,這時候你可能會想:「別說要幫助眾生,我連自己都幫不了,自己問題那麼多,怎麼幫助其他眾生啊?」你還是可以這樣發願幫助一切眾生,但目前還沒有能力,那麼如何具備能力呢,就是要修持佛法。
修持佛法是為了幫助眾生離苦得樂,這樣的心就叫做「行菩提心」。有著菩提心的攝持,布施、持戒...包括任何微小的善行都變得無量無邊,而有力量。
大家都有菩提心的種子,現在要做的就是激活它。憶念著在一切諸佛菩薩前,你要承諾以後一切的善行,都是為了所有一切眾生要完全證悟。帶著這樣的承諾來受菩薩戒。
■從今天起,發誓不捨棄任何眾生
今天大家接受的是「願菩提心戒」,應該做到的學處,就是「不捨棄任何一個眾生」,即使是你恨的人,即使是你感到不滿的人,但如果他能夠從痛苦解脫、開展他好的本質,你會感到開心的話──這就沒有違背願菩提心戒。
如果那個人開展了覺知、智慧和慈悲,放下自我之心,變得很溫和,即使你不喜歡這個人,或曾經與他對立,但在內心深處,你仍然希望這個人能得到快樂和解脫──這就持守了願菩提心戒。
(2019明就仁波切馬來西亞閉關第三天「金剛薩埵灌頂」12月24日開示摘要)
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𝐕𝐚𝐣𝐫𝐚𝐬𝐚𝐭𝐭𝐯𝐚 𝐞𝐦𝐩𝐨𝐰𝐞𝐫𝐦𝐞𝐧𝐭 𝐚𝐧𝐝 𝐫𝐞𝐟𝐮𝐠𝐞 𝐭𝐚𝐤𝐢𝐧𝐠
𝐃𝐚𝐲 𝐓𝐡𝐫𝐞𝐞, 𝟐𝟒/𝟏𝟐/𝟏𝟗
𝐖𝐡𝐚𝐭 𝐢𝐬 𝐭𝐡𝐞 𝐦𝐞𝐚𝐧𝐢𝐧𝐠 𝐨𝐟 𝐫𝐞𝐟𝐮𝐠𝐞?
Outer refuge means accepting the Buddha as our teacher, dharma as our path, and sangha as friends of the path.Inner refuge means recognizing our true nature.
[𝐒𝐞𝐞𝐤𝐢𝐧𝐠 𝐫𝐞𝐟𝐮𝐠𝐞: 𝐭𝐡𝐞 𝐧𝐞𝐞𝐝 𝐭𝐨 𝐟𝐢𝐧𝐝 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐫𝐞𝐥𝐲 𝐨𝐧]
Why do we need to take refuge? It’s because within us, we always have this feeling, this need to keep seeking for something. We’re looking for protection, happiness, meaning, purpose. We want to rely on something. There’s a feeling of longing – we all have that.
When this feeling and motivation go to the wrong object, we have a big problem. Sometimes we take refuge in the stock market. When the stock market is up, that’s quite good. But when it’s down – big problem. We take refuge in fame and power, husbands or wives, boyfriends or girlfriend, parents, money, and so on. But once these objects change, then big problem.
But we cannot stop taking refuge. Impossible. Even if you do stop, you will lose direction, purpose and meaning. Losing purpose is the worst thing in our lives. Therefore, we cannot really stop that, but we can change the direction: we take refuge in the Buddha, dharma, and sangha. That is the outer refuge.
The inner refuge is our buddha nature – the best refuge. With this, you can grow, learn, transform, and be free from the suffering of samsara. There are a lot of benefits.
So, we have samsaric refuge, which is the outer refuge, as well as what is beyond samsaric refuge, which is the inner refuge.
[𝐓𝐡𝐫𝐞𝐞 𝐭𝐡𝐢𝐧𝐠𝐬 𝐭𝐨 𝐬𝐭𝐫𝐢𝐯𝐞 𝐭𝐨𝐰𝐚𝐫𝐝𝐬 𝐚𝐟𝐭𝐞𝐫 𝐭𝐚𝐤𝐢𝐧𝐠 𝐫𝐞𝐟𝐮𝐠𝐞]
First is to accept the Buddha as our teacher, the dharma as our path, and the sangha as our companions.
Second is to try to follow the direction of non-violence. So, try to be kind. This does not mean that from now on, we will not have anger or hatred. Sometimes, we may fail. Don’t give up. Continue to transform ourselves.
Third, is to guide yourself. Don't rely on negative friends, environment, or situation. You use your own wisdom, love, compassion – all the good qualities that you already have within yourself.
𝐑𝐞𝐜𝐞𝐢𝐯𝐢𝐧𝐠 𝐭𝐡𝐞 𝐛𝐨𝐝𝐡𝐢𝐬𝐚𝐭𝐭𝐯𝐚 𝐯𝐨𝐰: 𝐚𝐜𝐭𝐢𝐯𝐚𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐞𝐞𝐝 𝐨𝐟 𝐛𝐨𝐝𝐡𝐢𝐜𝐢𝐭𝐭𝐚
Do you know bodhicitta?
Every time we do Nectar of the Path practice or ngondro, we have to start with taking refuge and rousing bodhicitta. Bodhicitta means the best and the biggest motivation. Thinking “I want to help one person, two persons”, that love and compassion is limited. Thinking “ want to help all beings”, that is what we call immeasurable love and compassion.
1. Aspiration Bodhicitta
The real help you can offer sentient beings is if you can help all beings fully recognize their true nature, perfectly realize their Buddha nature, and be completely free from the suffering of samsara. That is bodhicitta. Maybe you have it, but you don’t know that you do.
If you have the power or capacity to help all beings to recognize their true nature and be free from their ego, hatred, suffering, will you do that? If you will, please raise your hand. (Everyone raises his/her hand.) That is the bodhicitta! So, you have it. But maybe you have not realized it. You have to recognize it now and commit to that. That’s what we call aspiration bodhicitta.
2. Application Bodhicitta
But you may think, “Forget about helping all beings, I cannot even help myself. I have a lot of problems. How can I help all these beings?” So, you wish to help, but you don’t have that capacity now. So how to have that capacity? Practice dharma.
So, think that “I’m going to practice dharma, and the purpose is to eventually help all sentient beings to be free from suffering and have happiness.” That is application bodhicitta. Then whatever you do – generosity, discipline, etc – with the mind of bodhicitta, even if you offer a small offering, the offering becomes unlimited, immeasurable.
You all have this seed of bodhicitta there. Now you need to activate that. Think that in front of you are all the buddhas and bodhisattvas. You vow that you will follow their example and do whatever it is to help beings to fully recognize their buddha nature.
From today on, vow to not abandon sentient beings
Today, you have all received the aspiration bodhicitta vow. For the aspiration of bodhisattva vow, you vow to never abandon other sentient beings. Even if you hate somebody, but if you wish that being to be free from suffering and fully recognize his or her true nature, if you are happy about that, that’s bodhicitta.
If that person develops awareness, compassion and wisdom, lets go of the selfish and egoistic mind, and becomes very peaceful, nice, and kind, even though you don’t like that person’s behavior, even if you are fighting with that person, deep in your heart, you wish that person will be happy and be liberated. This means you have kept your bodhisattva vow.
- 𝐄𝐱𝐜𝐞𝐫𝐩𝐭 𝐟𝐫𝐨𝐦 𝐌𝐢𝐧𝐠𝐲𝐮𝐫 𝐑𝐢𝐧𝐩𝐨𝐜𝐡𝐞’𝐬 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐕𝐚𝐣𝐫𝐚𝐬𝐚𝐭𝐭𝐯𝐚 𝐞𝐦𝐩𝐨𝐰𝐞𝐫𝐦𝐞𝐧𝐭 𝐚𝐧𝐝 𝐫𝐞𝐟𝐮𝐠𝐞-𝐭𝐚𝐤𝐢𝐧𝐠 𝐜𝐞𝐫𝐞𝐦𝐨𝐧𝐲 𝐨𝐧 𝐭𝐡𝐞 𝐭𝐡𝐢𝐫𝐝 𝐝𝐚𝐲 𝐨𝐟 𝐓𝐞𝐫𝐠𝐚𝐫 𝐀𝐬𝐢𝐚’𝐬 𝟐𝟎𝟏𝟗 𝐚𝐧𝐧𝐮𝐚𝐥 𝐫𝐞𝐭𝐫𝐞𝐚𝐭 𝐢𝐧 𝐌𝐚𝐥𝐚𝐲𝐬𝐢𝐚, 𝐃𝐞𝐜𝐞𝐦𝐛𝐞𝐫 𝟐𝟒, 𝟐𝟎𝟏𝟗.
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■當大學者遇見大禪師,碰撞出禪修的火花
19歲我(堪布貢噶)第一次見到明就仁波切,當時我很尊敬他,因為他是那個地區很重要的上師。但因為我有自己的上師和閉關導師,所以對仁波切並沒有打從心底真正很尊敬他。因為群眾很多,所以也沒有機會跟他對話。
幾年後我去到印度,剛好有機會跟仁波切一起在佛學院學習兩年的時間,當時我仍然對他有著基本的尊敬,但還沒有生起內在的信心,因為仁波切個頭那麼小,年紀也比我小,我期待的上師是一個年高德劭的上師。那一年我們只是一起讀書和討論,我並沒有跟他請法。
一年之後仁波切回到智慧林,而我則繼續待在宗薩佛學院讀書,有時放假時會去智慧林拜訪仁波切,有一天見仁波切時,他問我:「我有在做禪修嗎?」
我說:「有。」
仁波切問:「做得如何?」
我就說,做得如何、如何。
仁波切繼續追問:「你可以告訴我,你做的禪修是如何進行呢?」
當然,我把我知道的都告訴他。
仁波切說:「很好,你『止』做得很好,但是還沒見到心性。」
我心想:不可能吧!
從那一天起我就和仁波切結上法緣,開始跟仁波切請法,仁波切也開始教導我。後來我發現,如果沒有仁波切的引導,都還只是在「止」的範疇,沒辨法觸及心的實相,和心的本來面貌。
(2019堪布貢噶馬來西亞閉關第三天「解脫道三四階」12月24日 開示摘要)
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■小心兩種執著,混入覺受中
覺受只是一種感覺,有三類的覺受:平靜、清明、無概念。不要把覺受跟證悟混淆,當你有覺受時不要去執著。執著有兩種:
一、 執著恆常:
認為從今天起覺受會一直持續這樣下去,過去有很多煩惱、問題,但現在起對我再也不會受影響,煩惱不會再出現了,這就是執著恆常。事實上覺受不會保持太久,可能過沒多久,一點小事就可以讓你抓狂。
二、 執著單一:
心裡認為生起的覺受就是最好的,以為自己已經達到證悟了。
■堅持修三十天,一定會進步
當覺受出現時,要認出「這就只是覺受而已」,是會變化的,知道「這不是證悟」就好。
但這不是指當我們感受到平靜時要拒絕,對自己的覺受感到歡喜是沒問題的,你只要知道自己經歷著平靜,覺受如何改變都是正常的,好的覺受在不在、持續多久都是可以的。
覺受像股市一樣,會不停地起伏改變。但是對心性的「認識」則不會,經過練習後一點一點不斷地認識出來,但這種認識不會餘味繚繞、讓你玩味再三,你反而會覺得自己好像沒有進步,但只要不間斷地修持三十天,回過頭和第一天比較,你會發現自己是有進步的。
■閉關期間,如果發生四種氣動……
禪修一段時間後,特別是在閉關期間,可能會產生氣動的現象,氣動有四種:
一、身體方面:
頭頂出現發熱、刺痛、打開、癢癢的感覺,後背有觸電的感覺,身體中央感受到震動、有能量、氣流竄動的感覺,腹部會出現震動感、暖熱或是有欲望的感受,也可能會出現壓力、恐慌的感受,有時感到特別的愉悅,或是在心間、喉間、額間出現壓力感,不由自主地想要哭,特別是當看見上師或佛像就忍不住掉淚,或是身體的體溫發生改變。每個人都有不同的各種現象出現,有些人是一種,也有些人會好幾種同時出現。
二、情緒方面:
有時候感覺到平靜、喜悅、清明,一下子又感到抑鬱、生氣、恐慌或自卑。如果不執著這些情緒,過幾天就會自然消失;但是如果想要抓住,就會持續一段時間。
三、感知方面:
有時會覺得自己看到光、圖像,看到佛、上師,看到鬼、魔或精靈,聽到咒語、佛陀傳法,上師給你一個特別的教法,鬼傳授什麼訊息,佛陀出現在夢中說要給予你修學的次第。或是嗅到什麼特別的氣味、嘴巴出現某些味道。
四、能量方面:
覺得自己可以感覺到能量強弱,譬如感覺到上師這雙鞋子好有能量啊,或是某某上師加持好大,有時候身體還會震動,如果能量很強,甚至還會打起手印,感覺到某些地方有很多正能量、或是負能量,或是我可以看到這個人的情緒。
■氣動就像電影,看著它、別當真
這四種都是氣動的現象,只有前兩種身體和情緒方面的現象是真的;後兩種感官的感知和能量的感受方面則是假的。
無論是佛、上師還是鬼或魔出現,都不要特別去在意,因為這些都不是真的。即使你對一個人完全不了解,光是亂猜也能猜中一些,憑空推測一百件事情,都有可能有五十件被你講中啊。
真正有色身的上師給予教法你可以相信,但是影像的上師就不要相信,不要在意夢中出現的任何影像。
最好的對治方法就是不要在乎它,就像看電影一樣的看待它,無論「電影」中出現什麼,好人、壞人、英雄、狗熊等等,要知道那就只是電影。如果能夠這樣,證悟就能開展。一旦你抓住這些影像,就會被它們所控制;相反地你若不在意,它們就會慢慢消失。
真正的佛是覺知,而不是影像,不要在意覺得佛或是鬼來了,那些都不是真的,不要太在意感官上的感知。
■不淨的氣脈明點,正在經由氣動淨化
氣動並不是壞事,它是一種轉化的過程,修行者身體的氣脈明點,從不清淨轉化成清淨的一個過程,無論你看到、感受到什麼,都不要去執著,如果你不執著、知道它們不是真的,慢慢地氣動現象就會消失。
出現氣動現象時,可以多喝水或做些運動,都會有幫助。有些人不會出現氣動現象,但內在還是會進行轉化。只要記得氣動出現時,不要以為自己證悟了,氣動就是一個好現象,這點是非常重要的。
(2019明就仁波切馬來西亞閉關第三天「解脫道一二階」12月24日開示摘要)
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■ 真正的你,如此完美!
佛陀在第三次轉法輪,也就是最後一次教導中,開示了心性教法,那光明、甚深、無概念、無造作、超越思維及言語的教授,就是大手印的源頭。
這個寂靜、甚深、超越概念、無造作的心性,就是真正的你。你是很厲害、很棒、很完美的,事實上你已經證悟了,只是你沒有認識出來而已。
不過,大家感覺得到「自己是證悟的」嗎?
我想大家對這一點可能覺得很懷疑。多數人只會感覺到自己很敏感、很脆弱不安、常常想哭、有超多煩惱和情緒。我了解這種感覺。我小時候有恐慌症,大概七、八歲開始直到十三歲都一直很不開心,二十四小時感到痛苦。
■ 誇大問題,自討苦吃
當你有問題的時候,會覺得自己的問題是天下最嚴重的。不相信嗎?我們做個實驗:
請大家把右手舉起來,用左手遮住自己的眼睛,然後慢慢地把右手大拇指移近自己的眼睛,手指看起來越來越大、越來越大……最後只看到眼前的手指,對不對?
而且無論你的頭怎麼轉,轉過來、轉過去,因為你一直盯著眼前的指頭,所以你也只看得到眼前的指頭,對不對?但是當你把右手移開,慢慢地,你會看到很多其他的事物。這就是我們製造痛苦的方式。
■執取和嗔恨,最擅長把問題搞大
每個人有不同的問題,當你有問題時,會覺得自己的問題是最糟糕的,你就緊緊抓住這個問題,開展出很多執取和嗔怒,最後問題變得很巨大。
當你朋友向你訴苦時,你會說:「這還好吧,根本不算什麼啊,我來給你點建議吧!」你的朋友會感覺你根本不理解他的痛苦;下一次換你跟他分享你遇到的問題,朋友可能也會覺得你小題大作,甚至會說他的問題才是真正的問題。
■佛性就在自心,把它認出來!
那要如何從痛苦中解脫呢?
會飛可以解脫嗎?現在大家有錢就可以飛了,昨天我就跟著一百多人從尼泊爾飛過來,全飛機上的人還是跟著瘋猴子心在一起。
真正的自由涅槃,不用上天下地到處去找,它就在你的自心中。你是最棒的、完美的,問題在你沒有認出來,這就是無明;輔助無明的,就是貪和瞋,這兩個一推動,就形成輪迴。
真正的佛性已經在我們的內在,但要如何認出來呢?那就是心性的修持。
(2019明就仁波切馬來西亞閉關第二天「解脫道一二階」12月23日開示摘要)
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■太靠近我們看不見,太容易我們不相信
佛陀圓滿證悟時說到:「我得甘露無為法,甚深寂靜離塵垢,一切眾生無能了,是故靜處默然住。」佛陀悟到的就是我們的自性、心的本質,也是我們要認識出來的。但擔心人們無法明白,所以就默然安住。後來大梵天、帝釋天請轉法輪,佛陀才決定說法。
佛陀心想如果一開始就給予甚深、寂靜、光明、無造作的心性教授,可能不會被接受,於是佛陀先說了壞消息:從無常、四聖諦開始教起。
後來佛陀到靈鷲山教導空性及菩提心,菩提心和空性的圓融,已經接近甚深光明的教導。
最後佛陀才講到佛性,佛陀說:你的自性就是佛性。你不需要再去製造什麼新的東西出來。但是這一直與你同在的心性和你太靠近,所以不容易看到,因為太容易而難以相信。
■第六識,和前五識不一樣
大家看得到我手上的水果嗎?請看著這個水果,然後閉上眼睛,你記得這個水果嗎?當眼睛閉上的時候,你心中還是有水果的影像,那就是第六意識的作用。
現在張開眼睛再看一次水果,持續一分鐘地看著它。
(仁波切一邊舉起水果,一邊問大家問題)
有多少人喜歡榴槤?有多少人喜歡披薩?你比較喜歡哪一個?
馬來西亞流行什麼運動?你們喜歡什麼運動?喜歡足球的舉手?喜歡羽毛球的舉手?哪個國家的羽毛球隊最強?
眼睛看著水果,心裡想著是運動的話題。這時第六意識跟著運動在一起,而眼識跟水果在一起,兩者分開運作。
■心性如同天空,八識就像浮雲
一切的概念心都屬於八識,透過眼識我們能看,耳識,能聽到;鼻識,能嗅到;還有舌識、身識。第六意識,就是心中生起的聲音、圖像等等。第七識就是那個「我」的感受,在開心禪三階觀察的對境就是「我」,這個「我」的感受是一直都在的,如果有人說你是笨蛋,就會有很多強烈情緒出現,這些都建立在煩惱識之上,有時明顯,有時隱蔽。第八識比較中性,它有一點僵屍的狀態,呆坐在那,沒有太多念頭,不是正也不是負。
八識從心性而來,但它卻不是心性。好比天空和雲朵,心性就如同天空,八識就像浮雲。另外一個例子,像太陽和陽光,心性就如同太陽,八識就像陽光。
(2019明就仁波切馬來西亞閉關第二天「解脫道三四階」12月23的 開示摘要)
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■實修,是和老師最好的連結
這次我沒有時間單獨見學員,或許有些人覺得我是他的上師,但是卻不能見他,這將會讓他證悟的速度變慢。
其實我們不需要擔心,法道是次第修持的過程,如果你依照次第一步步地去修持,一旦做完功課,所有的問題自然地都會得到解答。如果自己找到答案時,這解答也會一直留存在你的心中。
■鄔金巴一生才見上師三天
在大手印的傳承中,鄔金巴在一生當中,跟他的根本上師噶瑪巴西只短短相處了三天的時間,鄔金巴在這三天接受心性指引後,努力修持而獲證悟。這一次我們的閉關有八天,遠遠超過三天。
即使你隨時可以見到上師,隨時可以問問題,但是卻不修持的話,那麼對你也沒有任何幫助。
■阿難為何佛入滅後才證果?
就像阿難尊者的故事一樣,阿難是佛陀主要的弟子之一,他很多聞強記,喜歡聽聞教法但卻不喜歡修持,一生中從佛陀那領受了很多教法,但是卻從來沒有去認真修持。所以一直無法證得阿羅漢果。
佛陀入滅時,想著要幫助阿難,於是請大弟子大迦葉尊者幫幫他。佛陀入滅後,大迦葉尊者就跟阿難說:「佛陀在世時,你犯了一個很大的錯誤,從此刻起你不再屬於我們的僧團,請你離開。」
阿難很思念佛陀,加上離開僧團心情很難過,於是去了很多佛陀講法的地方,最後到了拘尸那羅。那時很多人聽到佛陀主要的弟子來了,就向阿難尊者請法,很多人聽法修持後紛紛都證果,但阿難那時還是因為沒有真正實修而未能證果。證悟的弟子就聚在一起討論,應該鼓勵老師用功禪修,於是學生們就對阿難說:「老師,您教我們的佛法是有用的啊!依著修持我們都證悟了,您也應該要好好用功才是。」
阿難以為連弟子都看不起自己,於是痛下決心跑去森林中修持,就在很短的一座時間內就證果了。
那時阿難也明白了大迦葉尊者把他趕出僧團的苦心,所以就回到僧團,大迦葉尊者就設了高高的法座請阿難尊者上座,為僧團說法。
因此修持是非常重要的,如果有人只喜歡聽法而不練習禪修,就是沒有掌握到閉關用功的重點。
■試著禪修的那一刻,就是禪修
閉關有三種,外閉關、內閉關、密閉關。
外閉關:這是針對「環境」來說,從一個容易導致散亂的環境中抽離出來,遠離讓你生起煩惱、情緒的外境,容易生起比較平和的情緒,有助修持。
內閉關:是指「身、語」兩方面,要遠離會引發煩惱的身語二種不善業。在身體方面,要參與共修、聽課,保持禪修的姿勢。語言方面就是要保持禁語,若在特定時間開放溝通時,講話也要運用上覺知,讓對話也能成為禪修。
密閉關:保持「動機」,有著想要修持的意願,而不用擔心結果如何。當你想要運用禪修的那一刻,就已經在禪修了,無論那一刻你覺得禪修成功與否都沒關係,如果感覺走上坡那很好,如果感覺走下坡也很好,這些都只是覺受而已。
禪修的精隨是覺知,當你想要禪修、想去嘗試的那一刻,其實覺知就在那裡了,我們有時候會稱作「零禪修」。
什麼叫有禪修的意願呢?就是有著「我想要禪修」的想法,然後去試著禪修,即使你沒有感覺到自己在禪修,事實上你已經在禪修了。
所以不需要擔心結果如何,如果你丟失覺知變成「殭屍」,那就表示你失去意願、忘了禪修,發現的那一剎那,就再回到禪修。這就是密閉關。大家要記得去嘗試,二十四小時保持這樣的意願。
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I don’t have time for personal interviews with students. Perhaps some of you may ask: “I have special questions. You are my teacher but you are not available. Will that slow down my enlightenment?” You don’t have to worry about that. This path is in the step-by-step experiential style. If you follow the guidance step by step and do the homework, even if you have questions or doubts, you will get the answer by yourself. If you can find the answer by yourself, that answer will stay with you for a long time.
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In our lineage, the Mahamudra lineage, Drubtob Urgyenpa met his root guru Karma Pakshi for only three days in their entire lives. In those three days, Urgyenpa received nature of mind teachings, then he continued to practise, and eventually achieved enlightenment. Here at this retreat we have eight days, which is a lot more than three days.
Even if the teacher is next to you and you get to ask all these questions, but if you don’t practice, it’s no use.
Why did Ananda become enlightened only after the Buddha’s parinirvana?
You may become someone like Ananda. Ananda was one of the Buddha’s main disciples. He liked to listen to teachings but did not like to practice. He was lazy about practising meditation. His entire life he had received teachings from the Buddha, but he did not achieve a lot.
Before the Buddha passed into parinirvana, he thought about what he could do for Ananda. So he asked Mahakasyapa to help Ananda. After the Buddha’s parinirvana, Mahakasyapa told Ananda: “You made a big mistake when the Buddha was alive. Now you no longer belong to this sangha. Please get out.”
Ananda was very sad. Missing the Buddha, he went to the places where the Buddha taught and eventually arrived in Kushinagar, where the Buddha died. When people heard that one of the Buddha’s main disciples was in town, they were very happy, and everyone went to receive teachings from Ananda. Some of them meditated very well and attained liberation; each became an arhat. But Ananda was still not yet an Arhat because he was lazy.
One day, his students who became arhat got together and discussed. Realising their teacher was not yet an arhat, they decided to encourage Ananda to practise. They went to him and said: “Teacher, you taught us this dharma and we all became arhat – it works. Please meditate more.” Ananda thought: “To be scolded by my brother Mahakasyapa is OK, but now even my students…!”
Ananda went to the forest and practised meditation. On that one cushion, Ananda attained arhathood. Now Aanada realised Mahakaysapa expelled him from the group because he wanted to help him. Ananda went back to the sangha group and Mahakasyapa held a big reception for him. Mahakasypa asked Ananda to sit on the dharma throne to give a teaching to all of them.
𝐒𝐨 𝐩𝐫𝐚𝐜𝐭𝐢𝐜𝐞 𝐢𝐬 𝐯𝐞𝐫𝐲 𝐢𝐦𝐩𝐨𝐫𝐭𝐚𝐧𝐭.
𝐓𝐡𝐞 𝐦𝐨𝐦𝐞𝐧𝐭 𝐲𝐨𝐮 𝐭𝐫𝐲 𝐭𝐨 𝐦𝐞𝐝𝐢𝐚𝐭𝐞 – 𝐭𝐡𝐚𝐭’𝐬 𝐭𝐡𝐞 𝐦𝐞𝐝𝐢𝐭𝐚𝐭𝐢𝐨𝐧
There are three types of retreat: outer, inner and secret.
Outer retreatis related with the environment. It means going somewhere to be away from your suffering and negative emotions. Normally when we build a habit, the habit is also related with the environment. Now you come here. A new environment takes you away from the causes of a lot of negative emotions and is more conducive to peace. This is outer retreat.
Inner retreatis connected with body and speech. In our busy daily lives, we may do and say things that become causes of negative emotions and suffering. Here at the retreat, the body is trying to mediate, you are attending the practice sessions and engaging with the teachings. Speech is silent. We are observing silence every day except for one period in the afternoon, during which we can apply meditation while we’re talking.
Secret retreatis about the intention. The motivation is you want to meditate, you apply it but don’t worry about the result. The moment you want to meditate and try to do so, you are already in meditation. You may feel it’s successful or not successful, both are OK. If you feel it is successful, you have had a good experience. If you feel it is not successful, then it is a down experience. Meditation experience goes up and down.
The essence of meditation is awareness. Awareness comes the moment you want to meditate and try to do so. At that time, you are already in awareness. That is what we call “zero meditation”.
What is zero meditation? Intention. It means I want to meditate and I try to meditate. Then you are in meditation, even if you feel like you are not in meditation. So you don’t have to worry about the result.
If you become a zombie, it means you’ve lost the intention, you forgot about the meditation. But the moment you know you are lost, you are in meditation again. This is the secret retreat. Try to keep this intention 24 hours a day.

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[ 2019 Tergar Asia Annual Retreat Malaysia - Day 1 Activities ]
The Tergar Asia annual retreat in Malaysia begins with check-in at 3:00PM today on 22 Dec. It is the time of the winter solstice, yet it's still warm in Kuala Lumpur.
The Sangha and the volunteers started to prepare for the venue few days ago. Today, the students arrived the resort continuously and our great teacher, Mingyur Rinpoche, traveling from Nepal also reached the place by the evening.
At the end of the year, the moment of giving gifts between families and friends, as Rinpoche used to tell us, "We all have our struggles and suffering, and the world is also being hurt right now .”
When we sit down to meditate, we are not only practicing for ourselves.
Applying our meditation practice in the mundane moments of everyday life is where the real transformation happens. This is our path and our greatest gift to the world."
We are in a quiet corner of a busy city away from the hustle and bustle waiting to start a great journey led by venerable Mingyur Rinpoche.
It is now to reveal the treasury of our mind!
(Mingyur Rinpoche Tergar Asia Malaysia Retreat ~ 1st day Teaching on Dec 22, 2019)
Special Thanks: Tergar Asia Malaysia Retreat Promotion Team for the photos and text.
【2019明就仁波切亞洲德噶馬來西亞年度閉關・開課日活動報導】
節氣到了冬至,吉隆坡依舊溫暖。亞洲德噶2019第二場年度閉關,10月22日在馬來西亞開始報到。
前幾天,僧眾和工作人員就已經開始場地的準備,今天早上學員們陸續抵達閉關地點。導師明就仁波切傍晚也從尼泊爾抵達現場。
在歲末年終親友團聚交換禮物的時刻,就像仁波切說:「我們有自己的痛苦和掙扎,但世界此刻也在受著傷害。當我們坐下來禪修,我們不只是為自己而修。在日常生活世俗的片刻,運用我們的禪修,是真正的轉化所在。這是我們的道,也是給世界最大的禮物。」
我們遠離喧騰浪潮,在城市的角落,等待明就仁波切帶領我們這次的旅程。
開啟自心伏藏,就是現在!
(明就仁波切亞洲德噶馬來西亞年度閉關第一天2019年12月22日開示摘要)