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台灣噶千佛學會Garchen Dharma Institute

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噶千法教-開示文章、法教報導:法教報導:尊貴的噶千仁波切開示:上師的加持是否能轉化個人的業?
尊貴的噶千仁波切開示:上師的加持是否能轉化個人的業?

有一個非常重要而珍貴的問題,它的答案可以利益大家。

這個問題是:如果一個人已經累積了惡業,之後接受了上師的加持,那麼加持能否轉化惡業?

 

這個問題真的很好。為了回答這個問題,我們首先須要了解上師的加持究竟是什麼?在上師的身、口、意中,我們最先接近上師的身,我們在身的層次上承事上師。之後是上師的語,上師的語讓我們了解佛法。當我們聆聽教法時,我們了解因果不虛。但最後,也是最重要的,我們真正需要獲得的是上師的意,而不是上師的身或語。上師的意與三世諸佛的意相同,它是菩提心的意,四無量心的意,對一切眾生有著無偏私的大愛,願一切眾生具足安樂、遠離痛苦的意。

 

特別是在直貢噶舉的傳承裡,在祈請文的一開始,當我們為一切眾生的安樂而祈願時,我們將敵人、障礙者以及憎恨我們的人放在最前面。因此,如果你擁有這樣的心境,那麼在此情況下,你就可以轉化業力。這是如何發生的呢?首先,我們當知業在哪裡?一切的業力都儲藏在我執之中。因此,如果沒有我執,那就沒有業力。這也是為什麼我們說,究竟而言,業力是空的。只有在相對的層次上,我們說業是不虛的。只要還有我執,業就是不虛的。

 

岡波巴大師曾說,在一切念頭止息之前,都會有業。所以當對於我的念頭的執著止息時,也就是業力止息之時,因為一切的業安住在「我」之中。我們所擁有最深的念頭就是有「我」的念頭,而這個念頭在我們生起菩提心時轉化。因此,如果我們培養菩提心,也可以轉化業力。菩提心是威力強大的火,它不是一般的火,它可以焚盡整個宇宙,將整個宇宙轉變為灰燼。因此,這個問題真的很好。

 

當我們只執著於上師的身,那麼功德利益是非常微小的。它將有一些功德,是在於它是培養虔敬心的助緣。在這個層次上,上師有如朋友一般。透過上師的語,我們可以了解佛法。一旦我們獲得了解之後,我們也必須獲得一些體證,否則單單了解是不夠的。

 

例如,有許多像是中觀等經典的大師,他們了解空性與心性。但是,如果只是停留在了解的階段,功德是很小的。我們必須要將此了解付諸實修,最終才能有所了悟。只有當我們了悟時,才能夠沒有困惑。當我們了悟無二的智慧時,我們就不再有困惑。在那個時候,一切業力都將消融。那時候不再有「我」,不再有二元的觀點。那時候不再有造業的「那個人」,也無業可造。當一個人了悟心性有如虛空時,他了解在虛空之中沒有二元對立,也就是無「二」。

 

我們再回頭講講嫉妒。在五種或六種煩惱當中,嫉妒是最嚴重的煩惱。嫉妒的本質是對他人的痛苦和不幸感到快樂。它是摧毀功德最強而有力者。嫉妒也是非常微細微小、不斷生起的情緒,經常存在。因此,你必須在一開始就知道它的存在。(問答於美國科羅拉多州Jamtse Choling,2015.05.29)

藏譯英:Ina Dhargye

英譯中:法壽

 

台灣噶千佛學會 合十

www.garchen.tw

 

QA Lama’s blessings vs. karma

 

There was one very important, very precious question there, the answer to which will benefit everyone. So the question was that if one has accumulated negative karma but then one receives the blessings of the guru, can these blessings transform the negative karma? That’s really an excellent question. We first need to understand what the blessings of the guru actually are. Of the guru’s body, speech and mind we first approach the his physical body. We attend to the guru on a physical level. Then there is the speech of the guru, which helps us to understand the Dharma. When we hear the teachings, we can understand that karma is infallible. But ultimately and most importantly, what we really need to obtain is the guru’s mind, and not his body and speech. The guru’s mind is one with the mind of all the Buddhas of the three times. It is a mind of Bodhicitta, the Four Immeasurables. It is a mind of great love for all sentient beings without bias. It is a mind that wishes for the happiness and freedom from suffering of all sentient beings. In particular, in the Drikung Kagyu lineage, in the beginning of our prayers, when we pray for the happiness of all sentient beings, we place our enemies, obstructers and those who hate us before everyone else. With such a state of mind you can transform karma. How does that happen? Actually, where is the karma in the first place? All karma is stored within the self-grasping mind. Therefore, if there is no self-grasping, then there is also no karma. This is why it is said that ultimately, karma is empty. Only on the relative level karma is infallible. For as long as there is self-grasping, karma is infallible. Gampopa said that until all grasping at thoughts comes to an end, there is be karma. So when the grasping to the thought of a self comes to an end, this is also end of all karma because all karma abides within the self. The deepest idea we have is the idea of a self. This is transformed when we give rise to Bodhicitta. Therefore, if we cultivate Bodhicitta, we can transform karma. Bodhicitta is like a powerful fire; not an ordinary file, but a fire that can consume the entire universe and turn it into ash. So this is a really an important question. Only clinging to the physical form of the guru is of not much benefit. It is of some benefit as the physical form of the guru is a support to cultivate devotion, and on this level, the guru is like a friend. Through the speech of the guru we can gain an understanding. Once we have understood, we must also gain experience. Understanding alone is not sufficient. For example, there are many great scholars of the scriptures such as the Madhyamika, the Middle Way. They understand the meaning of emptiness and the nature of mind. However, if it remains a mere understanding, then it is of little benefit. It is necessary to put this understanding into experiential practice. Only this will lead to realization. And only when we realize non-dual wisdom, will we become free of all doubts. Then, all karma dissolves. Then, there is no more self and no more dualistic perception. Then, then there is no “one” who creates karma and no karma to be created. When one realizes that the nature of mind is like space, one understands that within space there is no duality, no “two”. Coming back to jealousy; of the five or six afflictions, jealousy is the worst. The essence of jealousy is to find joy in the sufferings and misfortune of others. Jealousy is the most powerful destroyer of merit. Jealousy is also a very subtle emotion, it is always somehow there. First, therefore, we have to recognize that is is there.

 

The question is answered during the teaching in Colorado host by Jamtse Choling. 2015.05.29

Translator: Ina Dhargye

 

Garchen Gharma Institute, Taiwan.

www.garchen.tw


 2019 噶千佛學會年度大法會 回顧專區


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