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宗萨钦哲仁波切谈及父亲仁波切的圆寂 (正见网译文)  

2012-01-17 11:05:07|  分类: 宗萨蒋扬钦哲仁波 |  标签: |举报 |字号 订阅

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宗萨钦哲仁波切谈及父亲仁波切的圆寂 (正见网译文) - 坚华嘉措 - 坚华嘉措(本人的博客独此一家,绝无分店)宗萨钦哲仁波切谈及父亲仁波切的圆寂 (正见网译文) - 坚华嘉措 - 坚华嘉措(本人的博客独此一家,绝无分店)

 宗萨钦哲仁波切谈及父亲仁波切的圆寂 (正见网译文)

 

感谢大家近期所给予的慰问和良好祝愿。

    我们活在自己所创造的世界中,这是一个由我们自身独有的认知所建立出来的世界;我们生命中的每一年、每一天、每一小时和每一个当下,都全然相信这种认知。

    尽管事实上生命飞逝,它并不比火堆中迸发的一颗火星所持续的时间更长久,而对有些人来说却是经历了几大劫般漫长。然而对另一些人,虽然实际上在这个世界上的存在无有穷尽,他们对此的体验却短暂得如一眨眼的瞬间。

    有些人的世界微如虫穴,他们却自感渺小而孤立,并迷失于浩瀚无尽的空虚中。而另一些人则觉得世界是如此之小----像整个宇宙般小----这令他们觉得局限和幽闭恐怖,深感不自在。

    多数人,包括我自己在内,惯于在由自我认知所创造的世界中生生死死;并持续不断的制造因缘,而这些因缘使得我们一次又一次的重复这种同样的游戏。

    在无数可能的认知当中,听列诺布仁波切被分别视作普通人、父亲、老师和成就者----这是由每一位感受者的福德或福德缺失而导致的不同认知。

    而我由于自身的局限,仅仅将他视为父亲,我接受你们的慰问,并把它们作为情感上的支持。

    对于那些“上等根器”者----或祈愿能具足此类根器者----他们会将听列诺布视为成就者,这是另一次摆脱不净认知和培植净观的时机,而最终他们将超越各种认知。

     “觉性”是佛陀教法的精髓----从呼吸之间对寒冷空气的觉知,到对自性圆满的深奥了悟。诸佛秉持无量的慈悲和勇气,而他们唯一的目的和事业即是敲响警钟,引导我们进入这种觉性。

    如果福德具足的话,这位成就者的离世将被诠释为警钟鸣响,以及对所有法教 ——从“无常”这样的简单真理直至对无碍慈悲的认知——的及时提醒。因此,不管我们迷惑的心是如何感激和珍视他的驻世,我们应如是感激和珍视他的离去。

    听到此刻有人正在进行种种祈祷、念诵、供灯和其他的许多善行,我非常感动。请允许我提醒我自己和所有相关者:现在我们正在行持的种种修法,没有一项是为了他,而是为了我们自己。

    无论空中的月亮如何皎洁,倘若池塘是浑浊的,月亮就无法在水中映现出来。同样的,经由在自心上净除染污和累积福德,我们就能及时觉知到佛陀的映现,完满无缺,从未分离。

    因此,与其为在此特殊时期完成了这些修持而暗自庆幸,不如谨记于心:我们一向应该如是修行。----以此而言,我们应在此生和所有未来生持续不断的进行这些修持。如果把我们的修持当作对这位成就者的“临终法事”,毫无疑问并非上佳之选。

    有人问我应做何种特殊修持。我想再次重申:保持正念,换言之“觉性”,就是我们的修持。我们是无明的众生,需要不断的提醒我们努力安住于觉性的重要性。因此,我们上师的一切行为——从他打呵欠或咳嗽,直至出世或离世 ——都是他在一次又一次的提醒我们:回归正念。

    只要我们保持正念和觉知,就没有比这更好的修持了。

    写于听列诺布之化身座前,并回向一切有情众生的证悟。

 

宗萨钦哲仁波切写于纽约市

 

正见网

 

 

Thank you for your sympathy and best wishes at this time.

We live in a world of our own making, a world built by our own unique perceptions which we believe in fully, every year, every day, every hour and every moment of our lives.

Even though in reality this life is fleeting and lasts no longer than the time it takes for a spark of fire to shoot out, it is experienced by some as dragging on interminably for aeons and aeons. Yet for others, although in reality the span of this world’s existence is infinite, their experience of it lasts no longer than the blink of an eye.

For some, this world is no bigger than a worm hole, yet they feel insignificant and isolated, lost in a vast and infinite void. Others perceive the world to be small—as small as an entire universe—and to them it feels uncomfortably confined and claustrophobic.

Most of us, myself included, have been conditioned to live and die in a world created by our own perceptions, and continue to create conditions that will ensure we repeat this same game over and over again.

Amongst myriad possible perceptions, Thinley Norbu Rinpoche is seen variously as an ordinary person, a father, a teacher and a perfect being—a diversity of perception that is the result of each perceiver’s individual merit, or lack of it.

For people like me, whose limitations lead me to see him merely as my father, your condolences will be accepted as emotional support.

For those of you with ‘superior qualities’—or who aspire to develop such qualities—and are able to see Thinley Norbu as a perfect being, this is yet another opportunity to shrug off impure perception and generate pure perception, so that eventually you will go beyond perception altogether.

Awareness’ is the quintessential teaching of the Buddha—from the awareness of cool air as you breath in and then out, to the profound awareness of natural perfection. And with boundless compassion and courage, the sole purpose and activity of all the buddhas it is to ring the alarm bell that brings us to this awareness.

With enough merit, the passing of this great being can be interpreted as the ringing of that alarm bell, and a timely reminder of all the teachings, from the simple truth of impermanence, all the way up to the realization of unobstructed compassion. In this way, as much as this deluded mind of ours appreciated and valued his appearance in this world, it should also appreciate and value his disappearance.

Touching as it is to hear from those who are offering various prayers, recitations, butter lamps and many other wholesome activities at this time, allow me to remind myself and all those who are interested, that none of the practices we are currently engaging in are for him, but for ourselves.

However brilliantly the moon appears in the sky, if the pond is muddy, the moon will not be reflected in its waters. In the same way, it is through the purification of defilements and accumulation of merit within our own minds that will enable us, in time, to perceive a reflection of the Buddha, fully intact and never to depart.

So, rather than congratulating ourselves with the thought that we have accomplished all these practices during this special time, bear in mind that we should already have been doing them—and for that matter, we should continue doing them throughout this and all our future lives. But to imagine that our practise is something like providing this great being with the ‘last rites’ is definitely not the best way to go.

I have also been asked which specific practices should be done. Again, I will repeat that mindfulness, in other words ‘awareness’, is our practice. We are ignorant beings, and as such require constant reminders about the importance of making the effort to land in this awareness. Therefore all our guru’s activities—from when he yawns or coughs, to when he appears or disappears—are his way of reminding us to come back, again and again, to mindfulness. And as long as we are mindful and aware, no one practice is better than another.

Written and dedicated to the enlightenment of all sentient beings in the presence of the rupakaya of Thinley Norbu.

New York City

 

 

 

 

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