Tergar Asia 8 Days Retreat in Thailand (2018) - 6A

■上師相應法：密勒日巴「如命的修持」

金剛乘的精髓就是「上師相應法」。

皈依、發心和上師相應法，可說是三乘佛法的精華：

「皈依」修持的核心，是出離輪迴苦；

「發菩提心」的修持，是為利眾生而誓證佛果；而

「上師相應法」，則是可以幫助行者快速證得佛果。

上師相應法是金剛乘的根本修持，不管是做生起次第或圓滿次第，都要配合上師相應法做修持。

以密勒日巴大師這個藏傳最有名的「即身成就佛果」的例子來說，我們會問：「尊者這樣一生成就佛果，是做了什麼修持呢？」

尊者自己這麼說：「我把上師相應法當作是如命的修持，那洛六法是輔助的修持。」所以尊者一生主要做這三種修持：

一， 上師相應法；
二， 那洛六法；
三， 心性修持。

既然上師相應法這麼重要，首先要認識什麼是「上師」？

真正究竟的上師不在外界，指的就是我們的自心本性。

上師，藏文叫「喇嘛」，就是「無上」的意思，沒有在這之上了，就是一切修持之中最究竟、最無上的，沒有比這更高了，就是自心本性。

自心的勝義諦，自心的實相本質，就是無上的上師。

所以明就仁波切在《道之甘露》裡說：「勝義我亦圓具師體性」，所以就這主題第一件要知道的事是：

真正的上師不在外，究竟的上師就是自己的自心本性，要在自心中看到勝義諦、看到實相，要在自心上修持。

像這樣的「自心本性的上師」，一切眾生本自具有，但我們卻沒有發覺到，因此要做就是：

去悟到自心的實相。

為了證悟自心實相，就要依靠一些輔助，就是「外在的上師」，我們需要一個對境來幫助我們認出自心本性。能幫助我們認出自心本性的「外在上師」，主要有三種：

一， 佛陀言教的上師：就是佛說的各種法。

二， 顯相表徵的上師：指的是一切現象。

三， 人類的上師。

一，佛陀言教的上師：
我們已經見不到佛陀，只能依止他所說的教法為上師。仁波切昨天給各位作心性指引時，說要去看心的顏色形狀，這些方法在佛陀經典中都是有記載的。這種「問自己問題」的方式是很重要的，如果你不透過這種方式，從自身經驗上去看、去找，所謂空性就只是文字、只是概念，你永遠體會不到空性。

因此做心性教法的任何練習，比如去找心，看它有顏色相狀嗎，這可不是好玩而已，可不是在開玩笑，這對你以後認得自心實相是很重要的。所有可以認證心性的方法，在佛陀所說的經典上都可以看到，所以佛陀的教導本身，就是一位偉大的上師。

二，顯相表徵的上師：
這是什麼意思？就是把顯相當作了悟自心的助緣，顯相就是一種表徵的上師。就好像我們修止禪時，就要依靠各種所緣境來安住自己的心。所有色聲香味觸法，所有天空大海，一切萬象、一切顯相都是表徵的上師，幫助我們認出實相。所以教典說：「一切萬象，顯為上師」。

三，人類的上師：
就是那個「指引你心性的人」，告訴你心的真相是什麼的人，就是你人類的上師。

三種上師之中，人類上師最重要，原因是前兩者都是幫助你認出心性的工具，而能實際、直接幫助你認出心性的，是人類的上師。對心性教法來說，沒有人引導的話，除非是遇到千載難逢的巧合，要不然想認出心性是很難的，幾乎不可能，所以要依靠人類的上師。

（2018年明就仁波切「泰國八日禪」第六日9月14日堪布貢噶開示摘要）

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■ Milarepa: Guru yoga is the practice of my life

The essence of Vajrayana is "guru yoga".

Refuge, bodhicitta and guru yoga are considered the essence of the three yanas. 

The core practice for refuge is the renunciation of samsara, and we practice bodhicitta with the motivation to attain buddhahood in order to benefit all sentient beings. Yet, it is the practice of guru yoga which enables the practitioner to swiftly attain the fruition of buddhahood.

As such, guru yoga is the essential practice of Vajrayana. Whether you are practicing the developmental stage or the completion stage, you need to practice it together with guru yoga.

Let's take Milerepa as an example. In Tibetan Buddhism, Milarepa is regarded as the most famous yogi who achieved enlightenment in one lifetime. We might ask "What did Milarepa do in order to attain the fruition of buddhahood?" 

Actually, Milarepa has said, “The practice of guru yoga is the practice of my life, and the Six Yogas of Naropa is the complementary practice.” So the three main practices that Milarepa did throughout his whole life are:
1 Guru yoga
2 Six Yogas of Naropa
3 Nature of mind

Since guru yoga is paramount, therefore we must first understand the meaning of “guru”:

The ultimate guru does not exist in the external world.

In fact, the ultimate guru is our nature of mind. 

In Tibetan language, the word for guru is "lama", meaning the "supreme" that cannot be surpassed.

Along with this meaning, the most ultimate, the most supreme practice is the nature of mind practice. 

No other practice is more profound. The absolute reality and the nature of the mind is our supreme guru.

In the Nectar of the Path liturgy, Mingyur Rinpoche said "The ultimate refuge is perfectly complete within me." Therefore the first thing we must bear in mind is the true guru does not exist in the external world. The ultimate guru is our nature of mind, and in order to see the absolute reality and the nature of mind, we need to do the nature of mind practice.

The nature of mind that is our supreme guru is inherent in all sentient beings, yet it remains obscured from us. In order to be able to recognize our ultimate guru, that is our nature of mind, we must practice. As such, we need help from an "external guru" who can support us in recognising our nature of mind.

 There are three kinds of guru who can provide such help for us:
1 Buddhadharma, which represents all the teachings of Buddha;
2 Phenomena, meaning all manifestations, and
3 Human guru

1 Buddhadharma as guru. As we can no longer see the Buddha, we can only rely upon his teachings as the guru. Yesterday when Rinpoche gave you the pointing-out teachings for the nature of mind, he asked you to look at the mind, and try to find the shape and colour of the mind. Such methods are documented in the Buddhist sutras. Practicing the analytical method through asking yourself questions is very important. If you don't go through these steps to try and find your mind through personal experience, emptiness will always remain a word or a concept which you can never comprehend.

Any nature of mind practice, such as to look for the mind, to see whether it has shape and colour...etc, is not a game for fun. Nor is it a joke. In fact, this practice is imperative for you to be able to recognize your nature of mind. Since all the nature of mind practices can be found in the sutras, that is why we say Buddhadharma is the great guru.

2 Phenomena as guru. Seeing phenomena as guru means we use all kinds of manifestations as support for us to recognize the nature of mind. Phenomena is the symbolic guru. For example, when we practice shamatha meditation, we need to rely on different objects which our mind can rest upon. All the form, sound, smell, taste, touch, idea; the sky and oceans, all the phenomena and manifestations are the symbolic guru which helps us to recognize the absolute nature of reality. Therefore in the sutras, it says "The guru appears as all phenomena."

3 Human guru. This is the guru in human form who "points out your nature of mind" and introduces to you the absolute reality. Of all the three gurus, the human guru is the most important. While the previous two gurus are tools that can help you, it is the human guru who can provide the practical and direct guidance which lead you to recognize your nature of mind. 

According to the nature of mind teachings, if you do not have a human guru to guide you, then unless there is an extremely rare coincidence that may happen once in a billion years, it is nearly impossible for you to recognize the nature of mind by yourself. 

Therefore, it is the human guru on whom we must rely.

(Excerpt from Khenpo kunga's teachings on 14 Sep 2018 during Day 6 of Tergar Asia 8-Day Retreat)

https://www.facebook.com/TergarAsia/posts/649775198751279?__tn__=K-R

Tergar Asia 8 Days Retreat in Thailand (2018) - 6

堪布貢嘎教授 —— 轉心四思維

翻譯：妙融法師

如果沒有很好的基礎是很難認証到心性的。而如果沒有認識到業力，就沒有辦法正確的修持佛法。
當我們對佛陀、祖師生起信心時，這信心是從何而來？

首先應該是認識到輪回的痛苦，產生想要解脫的願望，於是我們對祖師、佛陀生起了信心，希望他們能夠幫助我們解脫輪回。

當我們修持心性的時候，雖然很努力的去修持，但還是不夠穩固，主要是由於我們對這一生還有著某些貪著，之所以有這樣的痛苦，就要認識到這四種思維。

所以我們也會說：一切法的根本就在於轉心四思維。

岡波巴大師說過“ 首先要將心入法……”就是指轉心四思維，這是第一個重點。

這其實是針對四個問題的答案。

那麼是哪四個問題呢？

1、我們為什麼要修學佛法？

2、我們該什麼時候去修學佛法？

3、我們要如何去修持佛法？

4、如果我們不修學佛法，會有什麼問題？

第一個問題的回答是：因為我們具備了所有修學佛法的條件。

也就是說我們都具備了學修佛法的機會、學修佛法的條件、學修佛法的能力，那麼我們為什麼不去修學佛法呢？

因此在藏文中講到瑕滿人生，“瑕滿”其實是兩個字。

瑕，就是指有機會，有時間。滿，是指有各種條件和因緣。

為什麼說是有機會有時間呢？

因為在六道中我們沒有投生到地獄道、餓鬼道、畜生道。

雖然我們生而為人，但是在人道中也避免了一些情況：沒有生在蠻荒之地，沒有生在無佛出世的地方，沒有生在聽不到佛法的地方。我們沒有五根不全，也沒有非常愚痴。我們也沒有投生到有邪見（不相信正法）的地方。

在六道中我們避免了五種情況，以及在人道上四個不適當的情況也避免了。

八種無法修持佛法的情況也都避免了。各種自他的條件我們也是具備了。

我們現在具備了這樣所有條件和功德的人身 ，並且我們要對這樣瑕滿的人身生起歡喜心，並且隨喜，要好好的運用這個人身。

這就是四思維中的第一個“人身難得”。

思維人身難得時，對這樣人身生起歡喜心和隨喜，並且心中要有一個決定：要好好運用這個人身。這就是第一個要做的修持。

在這裡要提到的是，我們要有一種感恩的心，包含歡喜和隨喜。

這也是人身難得的一個重點。當我們這麼做的時候我們的修持就會更有力量，我們的生活也會有更歡喜、舒適的狀態。如果我們沒有常常保持這種隨喜的話，即便有很多快樂的事情發生 ，也很難感受到那種歡喜和喜悅。

這裡比喻，我們想要買一棟很好的房子，想到如果有了那樣的房子就會很快樂，即便你真的買了那樣的房子，也會發現漸漸的一切都變的很平常了，漸漸的也沒有當初預想的那麼快樂了，這是因為我們心中並沒有常常帶著那種感恩和隨喜的心。

如果我們沒有這種感恩隨喜心，我們在學習任修持的時候，也許一開始會很驚喜 ，慢慢的就會很平常，那種感受就會漸漸的失去。

對於自身所具有的各種功德，首先要去感恩和隨喜 ，要找到這樣一種感受。

那麼這會不會成為我慢？如果這是我慢，那麼這叫作智慧的我慢，不是無明、愚痴的我慢。

我們的各種煩惱其實是跟智慧並存的。

舉例，當你看到痛苦的時候，表示你有慈心和悲心。

當你看到自己有“我慢”的時候，表示你有信心。 

當你看到自己有嗔心的時候表示你無懼；

當你看到自己的嫉妒的時候，表示你有看到他人的優點和功德；

當你看到自己的愚痴時，表示你更平靜平和了……

所以，每一個煩惱的反面都是有功德和智慧的。

對於我們凡夫來說，我們是不可能沒有煩惱的，我們不能每天等著智慧來降臨 ，

我們能做的是：配合煩惱認出他的智慧面，結合著煩惱一起去修持 ，才是我們目前能夠做的。

去認識自身所具備的一切功德特質，並生起歡喜心是很重要的練習。

https://www.facebook.com/TergarAsia/posts/649412578787541

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Tergar Asia 8 Days Retreat in Thailand (2018) - 5

■你正確了解「悲心三種層次」嗎？

所謂悲心，就是「看到任何生命受苦，都希望他馬上脫離痛苦」。

很多人對悲心有錯誤理解。悲心可以分為三類，這裡三種分類不是三種對象，而是三種層次：
一， 緣於眾生的悲心；
二， 緣於法的悲心；
三， 無緣大悲。

一，緣眾生的悲心：就是看見眾生受苦，希望眾生都能離苦。

二，緣於法的悲心：

很多人以為這個「法」是現象，其實不是。

緣於法的法，指的是佛法，指我們自己學了佛法，知道業因果和無常的道理，了解佛法的重要；

而眾生因為不知道業因果和無常的道理，因此輪迴受苦不已，我們對這點生起悲心。

當我們對佛法，比如業因果的道理生起信心，會真心希望眾生都能了解這些法，這些法都能利益到眾生，這就是緣於法的悲心。

三，無緣大悲：當你對心性、對實相本質有所體悟，會對還沒認證心性實相的眾生油然生起悲心，希望一切眾生都能了悟心性。

以前很多人以為「緣於法」是「以現象為所緣」，但根據岡波巴大師《解脫莊嚴寶鬘》解釋，這是三種層次，不是三種對象。

■這三種狀況，催生了悲心

那像以上這樣的悲心，如何讓它們在心中發生？這也有三種：

一，見苦：
第一個狀況，是看到任何眾生正在受苦，比如被殺，心中所起的悲心。這種悲心是看到痛苦而生起的，看到有眾生受苦，由衷覺得：「好可憐啊，可以讓他不再受苦嗎？」

這種悲心很好，是一切悲心的基礎，但它沒那麼純正，因為它帶有煩惱，任何有煩惱的悲心就有偏私，這種見到眾生受苦而生的悲心裡，夾雜了我慢，當你覺得人家很慘，表示認為自己不錯。

二，有愛：
第二種悲心和慈愛有關，但指的是針對自己喜愛的對象生起悲心。這種悲心不夠平等，只能給和自己有關的對象，就有貪的煩惱在其中。這種悲心也不錯，但也是有煩惱有偏私的，不是最純正的。

三， 知因：
第三種悲心是建立在「知道原因和道理上所生起的悲心」，這是指「了解一切眾生都希望離苦得樂」而平等生起的悲心，這樣就不會有遠近親疏的問題。知道原因和道理而生起的悲心，才是清淨的悲心。

（2018年「泰國八日禪」第五日9月13日堪布貢噶開示摘要）

https://www.facebook.com/TergarAsia/posts/648988472163285

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■ Three levels of compassion

Compassion means "when you see somebody suffer, you wish that he or she can be immediately free from the suffering and pain".

However, many people misunderstand the meaning of compassion.

Actually, there are three levels of compassion, but such differentiation is based upon its origination rather than the object of compassion. 

Many people mistakenly believe the difference is based on the object. The three levels of compassion are:
1 Compassion originating from sentient beings
2 Compassion originating from Dharma
3 Compassion originating from no object

1 Compassion originating from sentient beings. When you see other sentient beings suffer, you wish that they can be free from suffering.

2 Compassion originating from Dharma. Many people have the false impression that the "Dharma" here means "phenomena", but actually, it represents the Dharma of Buddha. When we learn about the Dharma and understand its principles on karma, cause and effect, along with impermanence, we realize its importance. However, other sentient beings know nothing of such principles and as a result, they continue to suffer endlessly in samsara. For this reason, our compassion arises. 

When we have faith in the Dharma, and understand karma, cause and effect, as well as impermanence, we will generate a sincere wish that all sentient beings can understand these principles so that the Dharma can bring them true benefits. This is the meaning of compassion originating from Dharma.

3 Compassion originating from no object (Objectless Compassion). When you have realized the nature of mind and the nature of reality, your compassion will naturally arise for all the sentient beings who have not yet recognized the absolute truth, and you wish that all sentient beings can realize their nature of mind.

In the past, many people have misinterpreted "originating from Dharma" as "originating from phenomena", but according to The Jewel Ornament of Liberation written by Gampopa, this actually means the three levels and not the three objects of compassion.

Three ways to cultivate compassion

Now, how can we cultivate the three levels of compassion we have just talked about? 

There are also three ways:

1 The sight of suffering. When you see someone suffers, for example, an animal being slaughtered, your heart is filled with compassion. Such compassion arises due to the sight of suffering. When you see other sentient beings suffer, you genuinely feel "How sad! Is it possible to help him to be free from suffering?"

This compassion is good and is the foundation of all compassion. Yet, it is not pure because it contains slight defilement. When there is defilement, compassion becomes partial. If compassion is generated due to the sight of other people's suffering, actually it is tainted by pride because when you have pity for others, at the same time you will also think that your situation is not as bad.

2 Loving-kindness. The second way to cultivate compassion is through loving-kindness, because it arises naturally for those we love. Again, this compassion is partial and is generated only for those we are close to. As such, it contains an element of greed or attachment. Nevertheless, this type of compassion is not bad, although it is still not of the purest form because it is partial and is tainted by defilement.

3 Knowing the primordial cause. The third way is "knowing the primordial cause and correct view", and compassion arises upon this foundation. When we understand that "all sentient beings want to have happiness and be free from suffering", this is the compassion with equanimity, which is free from attachment and aversion to those near and far. Therefore, the compassion generated by knowing the primordial cause is the purest form of compassion.

(Excerpt from Khenpo Kunga's teachings on 14 Sep 2018 during Day 5 of Tergar Asia 8-Days Retreat)

https://www.facebook.com/TergarAsia/posts/649219142140218?__tn__=K-R

Tergar Asia 8 Days Retreat in Thailand (2018) - 4

【2018泰國八日禪・第四日開示摘要】

■這四項到齊，就真的「傷害眾生」了！

皈依三寶之後，有兩件重要的事要做：一件是「該做的」，一件是「不該做的」。

「不該做」的部分，就是不要再傷害眾生，為什麼？

我們之所以要皈依，是要出離痛苦，傷害別人就會帶來痛苦，這和皈依的核心價值相違。

不傷害的定義是什麼？

我們多少還是會看某些人不順眼，會和同事、同修或家人不和，甚至吵架，但這些還不算傷害眾生，我們都還是凡夫，多少還是有煩惱，還是會隨順煩惱做些造業的事，但具足「傷害」的定義，要有以下這四條：
1.動機：有傷害他人的心；
2.身語：不只這樣想，你也真的這麼去說、真的這麼去做了；
3.結果：對方也真的受傷害了。
4.隨喜：你不但這麼想、這麼說、這麼做，做了還很開心，很隨喜自己幹得好，傷害別人還覺得高興。

如果這四個都到齊了，那就算「傷害」，你就犯了皈依戒。

我們有時會有傷害他人的心生起，這時要以皈依戒來提醒自己，第一時間踩剎車；即使錯過第一次機會，到了第二步、第三步，你都付出行動了，傷害也造成了，也要用皈依戒來中止自己最後的「隨喜惡行」。

傷害眾生的事，當你真的想了也做了，煩惱會稍微平息下來，心會處於相對平靜，這時要把握住最後的機會，至少生起後悔之心，去向「被害人」懺悔和道歉，就不算破了皈依戒，罪業也會因此得到淨化。能這樣做，才算真正了解皈依的精神。

坦白說，我們人生中要真的去向誰道歉懺悔，其實不容易，但說抱歉其實不代表你低人一等，能低頭認錯反而是勇敢的。如果能在第一時間阻斷惡念是最好的，要不然第二時間阻斷害行也好，至少最後也要生起後悔之心，要去道歉和懺悔。

（2018年「泰國八日禪」第四日堪布貢噶開示摘要）

https://www.facebook.com/TergarAsia/posts/648760465519419

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■ If these four conditions are met, you would have done "real harm" to others

After you have taken refuge, there are two important things that you must bear in mind. 

The first thing is "What you should do", and the second thing is "What you should not do".

Regarding “What you should not do", it means you should do no harm to all other sentient beings.

Why? The reason we take refuge is we want to be free from suffering. Harming others will surely cause suffering and as such, it contradicts the core value of taking refuge.

So what is the definition of "do no harm"? 

Sometimes, we may have ill-feelings towards others and may have arguments or even quarrel with our colleagues, dharma friends or family members. However, this does not count as "harming" other sentient beings. We are not yet enlightened and thus all have afflictions to different degrees. Occasionally, we may even give in to our afflictions and commit misdeeds.

On the other hand, if you meet all these four conditions, that means you have really violated the "do no harm" principle:

1 Intention. You want to harm someone.
2 Action. Not only do you have the intention, you take action through your body and/or speech to harm someone.
3 Result. Someone is harmed by you.
4 Rejoice. Not only do you have the intention, you take action, somebody is harmed, but you also rejoice at how well you have done in causing such harm. Perhaps you are even happy for your "accomplishment"!

If you meet all these four conditions, you have done "real harm" to others and you have broken your refuge vow.

Sometimes, the feeling of wanting to hurt others may cross our mind. At that time, we must remind ourselves of our refuge vow and "step on the brake" immediately before passing through step one.

If you have trespassed step one, and even step two and three - you have taken action and the harm is done - you can still remember the refuge vow and stop yourself from rejoicing in your bad deeds.

If you intend to harm others and action is taken, usually soon after the act, you will be somewhat pacified and your mind may be more at peace. This is the moment you must seize your last chance. 

Let your heart be filled with remorse, then go confess and apologize to the "victim" for what you have done. 

When you do this, then it still does not count as breaking the refuge vow and your misdeeds will be purified. If you can do this, it means you truly understand the essence of taking refuge.

Honestly speaking, it is not easy for us to confess and apologize to another person. To apologize doesn't mean you are lower than others. On the other hand, to be able to admit your mistake and offer an apology is a brave act. 

Of course, to be able to cut the bad intention first-hand is the best.

Otherwise, stop the harmful action is second best. 

The minimum is to feel remorse, then confess and apologize for your misdeeds.

(Excerpt from Khenpo Kunga's teachings on 12 Sep 2018 during day 4 of the Tergar Asia 8-Days Retreat)

https://www.facebook.com/TergarAsia/posts/648762082185924

Tergar Asia 8 Days Retreat in Thailand (2018) - 3

【明就仁波切2018泰國八日禪・第三日開示摘要】

■是誰把問題變大了？

有時候我們會誇大自己的問題。

比如有一天你遇到一個朋友，朋友向你訴苦，說得像是遇到了全世界最大的麻煩，但你心裡覺得還好啊。十分鐘後換你向朋友抱怨，你也說得像是你的問題才是天下最大的問題，這回換你的朋友覺得你太大驚小怪了。

有多少人覺得現在自己的生活有狀況、有問題？而且你覺得你的問題超嚴重的？

好，現在想像你的朋友也遇到了同樣的問題，看看你會怎樣給意見？

比方如果你丟了工作，就想像你朋友也丟了工作，跑來跟你訴苦，你會給他怎樣的建議？

接著我們來做個好玩的練習，看看心是怎樣創造問題：

現在舉起一隻手，伸出大拇指，
另一隻手遮住一隻眼睛，
然後讓大拇指向張開的那隻眼睛一直靠近，再靠近，
你會看見拇指越來越大，越來越大，
最後只看到大拇指。

我們的心就是這樣，
嗔恨和執取會把問題變大。

（摘錄日期2018.9.11）

https://www.facebook.com/TergarAsia/photos/a.315300518865417/648298332232299/?type=3&theater

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■Who makes the problem grow bigger?

Sometimes, we exaggerate our problems.

For example, one day you met a friend and soon he started complaining to you about a misfortune as if it was the biggest problem ever. But you thought to yourself, "Well, it's actually not that bad!"

Ten minutes later, it was your turn to speak and before long you also began to grumble about an unhappy situation, as if it was the biggest problem ever. This time, however, it was your friend who said "Wait! You are making such a big deal out of a tiny issue!"

How many of you feel that currently you are facing a problem in your life and this problem is very, very serious?

Now, imagine your friend is facing the same problem. What advice will you give your friend? For example, if you have lost your job, imagine your friend has lost his job and is lamenting to you. What advice will you give to him?

Now, let's try an interesting exercise to see how our mind produces problems:

First, extend your right arm forward with your thumb sticking out. Then cover your left eye with your left hand. Now, move your right thumb slowly towards your right eye. Move your thumb closer and closer, until it nearly touches your eyelid. You will see that your right thumb is getting bigger and bigger, until the only thing that you can see is your right thumb.

Our mind is like that. It is the aversion and grasping which make our problems grow bigger.

(Excerpt from Mingyur Rinpoche's teachings on 11 Sep, 2018 during Day 3 of the Tergar Asia 8-Days Retreat)

https://www.facebook.com/TergarAsia/photos/a.315300518865417/648316795563786/?type=3&theater

Tergar Asia 8 Days Retreat in Thailand (2018) - 2

【2018泰國八日禪明就仁波切 ・第二日開示摘要】

■只是放鬆vs.開放的覺知
有多少人沒上過「開心禪」，是以「每天禪修超過五年」的資格，來參加「解脫道」課程？

那你可能不知道什麼是「開放的覺知」，我要先說一下，因為這對心性教法很重要。

開放的覺知，就是讓你的心處於原本的狀態（Be as it is）。

我們來做兩個練習，一個是「只是放鬆」，一個是「開放的覺知」：

首先，是「就這樣待著」，這不是「開放的覺知」哦，只是放鬆。

打個比方，那就像我們做完運動，那種驟然放鬆的感覺。

或者是上了一天班，還要擠巴士回家，好不容易回到家，呼，往沙發上一坐，終於放輕鬆了。

或者像你們做功課，每次做一小時，覺得好久啊，叮！聽到計時鐘響起來，時間終於到了，覺得好輕鬆啊。

這時終於感受到禪修典籍裡所說的：「放下禪修，比禪修還輕鬆」。

接著我們來練習這種「只是放鬆」：

兩手這樣交握著，緊緊握著。
深吸一口氣，然後屏住呼吸一會兒。

呼，手放開，自然呼吸，
放鬆，這樣休息幾秒，
心是怎樣就怎樣的和它待在一起。
不用禪修，多好啊。

再練習一次。
緊握雙手，深呼吸，屏住氣，停一會兒。

放手，自然呼吸。

怎麼樣，覺得很放鬆？有多少人覺得「這比禪修更放鬆」？我也這樣覺得。

接下來第二種練習，是「開放的覺知」，現在要教大家了。

這裡有個大秘密，是什麼？那就是我「已經」教完「開放覺知」了。

剛才「只是放鬆」就是「開放覺知」，這就是我們常說的「無修，就是最好的禪修」。

心性教法裡常說：「無散，無修，無造作」。

只要不丟失，就不需要刻意禪修；不散亂，也不禪修。

接著是第三句「無造作」，心是怎樣就怎樣的跟它在一起，心清明也可以、不清明也可以，有念頭也可以、沒念頭也可以，只是和它待在一起。

■內在的電視

開心禪很重要的部分，是如何去看情緒和念頭。

如果你沒參加過開心禪，但有超過五年以上的禪修經驗，通常你會用觀呼吸或觀佛像的方法，當我們觀呼吸時，心知道自己在吸氣、呼氣，專注在呼吸上；

看念頭就像觀呼吸一樣，把心專注在念頭上，看看起了什麼念頭，比如「有披薩」、「沒披薩」、「我愛披薩」、「我不愛披薩」等等，現在你們多少人有念頭？

大家都舉手了，「知道自己有念頭」就是念頭禪修。

保持禪修坐姿，
把心安住在開放覺知。

現在，就像觀呼吸那樣，
請看著你的念頭。

怎麼樣？有多少人一看念頭，念頭就消失了，出現了一個空隙？

有多少人看得見念頭？看得見、看不見都一樣，禪修的精華是覺知，

看不見就有個空隙，那就是開放的覺知。

那很好，不用特別找念頭，沒有念頭，就跟「沒有念頭」在一起。這個經驗就像等巴士，沒有巴士就沒有巴士，你看念頭但沒念頭，很好，這時你沒念頭但也沒忘失。

有些人看念頭、也看見念頭了，那也很好，就像看電視、電影一樣，你看著一個360度大螢幕，而且是3D的，當你看著電影，你就不在電影裡了，你看著情緒念頭，你就不在情緒念頭裡了，這就像我們以前說過很多次的「看得見河流，你已經不在河流裡了」。雖然你不在河流中，但可以讓河繼續流，只要看著，不必阻擋它們發生。

現在情緒和念頭，就成了覺知、專注、正念的對境，所以不需要阻擋它們。

我稱它們是「內在的電視」，還是免費的，有個大螢幕，而且是3D的，小偷也偷不走你內在的電視──只不過有個小問題，一再重播的都是老掉牙的舊片，一播再播，「要吃披薩」，「不吃披薩」，「醫生告訴我別吃披薩」……但把覺知帶進來之後，這樣無聊的節目即使一看再看，結果卻是大不相同。

我們要再做練習。這裡最重要的是覺知，看得見念頭、看不見念頭都沒關係，重點是覺知。

2019.09.10

https://www.facebook.com/TergarAsia/posts/647848932277239

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■Just relax versus Open awareness

How many of you have never attended the Joy of Living course, but you have fulfilled the requirement for joining the Path of Liberation retreat by having a daily meditation practice for a minimum of five years?

 As such, you may not have heard of "open awareness", which I am going to explain to you now because this is a very important practice for receiving the nature of mind teachings.

Open awareness is allowing your mind to "be as it is".

Let's try two practices. One is "just relax" and the other one is " open awareness".

First, you allow yourself to be "just as it is". Please note this is not the "open awareness" meditation, and so you just relax.

Let me give you some examples. 

The first one is, it is that kind of deep relaxation you feel just after physical exercise. 

Another one is "You've worked for a long hard day, and you have to squeeze into a jam-packed bus in order to go home. Eventually when you reach home, you lie onto the sofa and at last, you can finally relax."

The third example is "You need to complete your one-hour meditation homework. It lasts so long... Ding! When you hear the bell rings, you know the practice is finally over and you feel so relaxed! Now you can really taste the meaning of a teaching in the classical meditation doctrine "Letting go of the meditation is more relaxing than the meditation itself."

Now, we shall practice "just relax" :

First, interlock your fingers forcefully and tightly together to make a fist. Then inhale deeply and hold your breath for a while.

Exhale, release your hands and breathe naturally. Relax and rest just like this for a few seconds. Just let your mind be as it is and be with it. You don't have to meditate. How nice!

Let's practice this one more time. Interlock your fingers tightly together, then inhale deeply and hold your breath for a while.

Release your hands, then breathe naturally.

How was it? Do you feel very relaxed? How many of you feel that this is more relaxing than meditation? I feel the same way too!

Next, let's practice "open awareness", which I am going to teach you now.

Actually, there is a big secret here. What is the big secret? 

It is "I've already taught you open awareness!" 

The "just relax" we did earlier is the "open awareness". 

This is what we have always said, that "Non meditation is the best meditation."

In the nature of mind teaching, it always says "Not lost, not meditating, and uncontrived." 

If you are not lost, then you don't need to meditate - Non distracted and non meditation. 

The third point is "uncontrived". 

Whatever the state of your mind, just be with that state - clarity is okay, non-clarity is okay; having thoughts is okay, not having thoughts is also okay. Just be with your mind.

■Inner Television

A very important part of the Joy of Living course is to learn how to watch thoughts and emotions. 

If you have not attended the Joy of Living course, but you have a meditation practice for over five years, then most likely you practice meditation by watching your breath or visualizing a buddha statue. 

When we watch our breath, our mind knows we are breathing in, breathing out, and we place our focus on the breath. 

Watching your thoughts is similar to watching your breath - allow your mind to focus on your thoughts, and watch what thoughts have arisen. 

For example, "pizza" , "no pizza", "I love pizza", "I don't love pizza"...etc. Now, how many of you have thoughts? All of you have raised your hands.

 "To know you have thoughts" - that is the meditation on thoughts.

Keep your meditation posture, and rest your mind in open awareness. Just like watching your breath, now watch your thoughts.

How was it? How many of you experienced that as soon as you tried to watch your thoughts, your thoughts disappeared and you noticed there was a gap? How many of you could watch your thoughts?

Whether you can watch your thoughts or not, it is the same. 

The essence of meditation is awareness. When you cannot see any thoughts and there is a gap, that is open awareness. That's very good - you don't have to look specially for thoughts.

 If you don't have thoughts, then stay with "no thoughts". 

This experience is similar to waiting for a bus - if there is no bus, there is no bus. 

When you look for thoughts but there are no thoughts, that's very good. That means you don't have thoughts but you are not lost.

For some people, when they look for thoughts and they can see thoughts. That's very good too.

It's like watching the television or a movie - you are looking at a huge, 360-degree screen, and it's 3D too.

When you are watching the movie, you are out of the movie. When you are watching your thoughts or emotions, you are not in the thought or emotion. 

This is the same as what we have talked about many times: "When you can see the river, you are out of the river." You are not in the river, and you can allow the river to continue to flow. You just have to look, so there is no need to block thoughts and emotions from arising.

As such, thoughts and emotions become the support for awareness, concentration and mindfulness. 

Therefore, there is no need to block them. I call this the "inner television", and it's free of charge! 

It has a huge screen, it's 3D, and no thief can steal your inner television from you! 

But, there is a small problem - it plays those old movies over and over, again and again... 

"I want pizza", "I won't eat pizza", "The doctor told me to stop eating pizza"... Yet if you bring in awareness, even though you watch these stale old movies again and again, the result will be totally different.

We have to practice once more. 

The most important thing in this practice is awareness. Whether you can see thoughts or not, it doesn't matter. Awareness is the most important.

(Excerpt from Mingyur Rinpoche's teachings on 10 Sep 2018 during the Tergar Asia 8 Days Retreat)

https://www.facebook.com/TergarAsia/posts/647864238942375

Tergar Asia 8 Days Retreat in Thailand (2018) -1

【2018泰國八日禪明就仁波切 ・首日開示摘要】

■找到平衡，不要太緊也不要太鬆

閉關一開始，除了要「生起好的動機」，還要「找到平衡」。

在生起好動機這一點，只要「想要」生起慈心、悲心、菩提心就可以了，其實我們一直和慈悲菩提心在一起，所以不必太擔心動機的質量，懷疑我生起的動機是不是不夠好，「想要」生起好動機是最重要的。

另一個重點是要「找到平衡」，不要太緊也不要太鬆。

今天來到這裡閉關，也許你會想：我好不容易存了錢、求了老闆讓我來，好不容易讓太太或先生答應讓我來，所以「我一定要得到證悟」，即使不證悟也要很靠近證悟，而且決定「從今天開始，我要生起喜樂、清明、無概念的覺受」，你這樣一想，「瘋猴子」就來找你了。

不相信嗎？現在做個練習證明一下，我們來做一個「披薩禪修」：
好，現在脊椎挺直，全身放鬆，
一分鐘內不可以想披薩，
一想到披薩，你的禪修就毀了，
也不可以想「不可以想披薩」，這樣就是在想披薩。

結果如何？叫你不想披薩，你心裡想的就都是披薩。

同樣的道裡，如果你告訴自己不要擔心，不要有情緒，不要有煩惱，不要有痛苦，結果煩惱痛苦反而更多。如果你追求的是喜樂、平靜和無概念，喜樂、平靜和無概念反而會告訴你它們很忙，就消失了。

只要想要有好動機，好動機就在那裡。不要太擔心動機的質量，但也不要放棄，要放下擔心但不要放棄。

所謂「放棄」是這樣（仁波切先緊抓住念珠，手向下一放，念珠就掉到地上）；
但「放下」是這樣（仁波切拿念珠的手向上，手指鬆開，念珠還在手裡）
放下是一種智慧，你只要想到放下，就和智慧連結上了，覺知一直在那裡，慈悲也是，智慧也是，你所要做的就是認出來，和它在一起。

從今晚開始，無論上座或下座，要試著不要丟失覺知，但也不要抓太緊。

2018.09.09

https://www.facebook.com/TergarAsia/posts/647146705680795

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Finding balance - not too tight and not too loose

At the beginning of this retreat, apart from having good motivation, finding balance is also very important.

In order to have good motivation, just "wanting" to have loving-kindness, compassion and bodhicitta is already enough. Actually, loving-kindness, compassion and bodhicitta are with us all the time. Therefore, don't worry too much about the quality of your motivation. The most important thing is, you really "want" to have good motivation.

Another important thing is "finding balance", meaning, "not too tight and not too loose."

You might wonder, "In order to attend this retreat, I have to save up my money, beg my boss so that I can take my leave, persuade my husband/wife so that I can come here..." So, "I must get enlightenment!" or "Even though I cannot achieve enlightenment this time, I must be really close to enlightenment!", and "I decided that from now on, I must have bliss, clarity, and be non-conceptual!"

If you think like that, "crazy monkey" will come after you.

You don't believe this? How about we try an exercise to prove it? Let's practice the "pizza meditation" :

First, keep your spine straight, relax the muscles in your body, and then for the next one minute, you can't think of pizza. Even if you think of pizza just once, your meditation will be destroyed! Also, you can't think of "can't think of pizza" - because when you think of "can't think of pizza", that means you are thinking of pizza.

How was it? If I ask you not to think of pizza, your mind is thinking about pizza all the time.

It's the same analogy - if you tell yourself not to worry, not to have emotions, troubles, pain etc... actually they are getting stronger. If you chase after bliss, peace and non-conceptual experience, then bliss, peace and non-conceptual experience will tell you that they are busy and disappear.

The moment you want to have good motivation, good motivation is already there. Don't worry too much about the quality of the motivation, but don't give up either. Let go of your worries, but don't give up.

"Giving up" is like this... (Rinpoche grasped the mala with his hand facing down, then when he loosened his grip, the mala fell onto the floor)

But "letting go" is like this ... (Rinpoche placed the mala in his palm with his hand facing up, the mala stayed in his hand even though he loosened his fingers)

Letting go comes from wisdom. When you think of letting go, actually you are connecting with your wisdom. Awareness is always there, and so is loving-kindness, compassion, and wisdom. All you have to do is to recognize that, and to be with them.

Starting from tonight, whether in your practice session or elsewhere, try not to get lost and maintain awareness, but also, don't be too tight.

(Excerpt from Mingyur Rinpoche's teachings on 9 Sep, 2018 during Tergar Asia 8 Days)

https://www.facebook.com/TergarAsia/posts/647466918982107