Phurpa Tashi Rinpoche Teachings

• Dharmadhatu

  26 Jan 13, 07:42

  Phurpa Tashi Rinpoche has completed the four visions of Togal and is a heart-son of Achuk Lama Rinpoche.  His website can be seen at http://www.krmzz.org/ (in mainly Chinese)

   

  ~~~~

   

  究竟胜义之教言——ç²¾è¦�明镜

  全知无垢光尊者 著

  普巴扎西�波切 译

  Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points

  Authored by the Omniscient Drimed Ozer -- Stainless Light (Longchen Rabjam)

  Translated into Chinese by Phurpa Tashi Rinpoche

   

  顶礼全知无垢光尊者�

  Homage to the Omniscient Drimed Ozer !

   

  总摄浩瀚诸佛之�城，无�大悲力与事业相。

  具德上师百部胜�主，一切时处顶礼莲师足。

  Embodying the vast multitudes of all Buddhas' mandalas

  Manifesting enlightened activities and power of infinite compassion

  Supreme pervasive lord of the hundred sections, the exalted Guru

  Always paying respect and prostrating at Padmasambhava's feet.

   

  哎玛!具缘瑜伽士请谛�，如今我等已圆满获得暇满人身，值�

  大乘法�，具此如法行�正法之际，切勿无义虚度人生，当作清净

  究竟��为妙。

  Ema! Yogi of karmic affinity, please listen carefully, now that we have obtained perfectly the human body with its freedoms and endowments, having met the jewel of the Mahayana teachings directly, at this juncture of being able to properly engage in Dharma practice, do not squander your human life meaninglessly, it is best to generate the pure and ultimate motivation.

   

  教法乘次无�，入乘之门众多，演说之��亦广大，然若未能

  修�真实义之精�，胸中虽��万之多法函，临终之时亦难获真实

  利益。

  There are immeasurable vehicles and levels in the teachings, the methods to access the vehicle are numerous, the collection of expounded teachings are likewise extensive.  However, if one is not able to practise the essence of the absolute meaning, then even if one cradles as many as a hundred thousand Dharma tomes in your bosom, at the point of death, it would still be difficult to derive true benefit.

   

  闻�所知功德虽具无�，但自心与法�相��，则无法调顺烦

  �怨敌。无论如何，若未脱离无益之�绪，纵能自在三界，���

  心生满足。

  Although one possesses limitless qualities arising from the knowledge of listening and contemplation, if the mind is not integrated with the Dharma, there is no way to pacify the enemies of mental afflictions (kleshas).  No matter what, if one is not free from useless thinking, even if one has control over the three realms, there is no way for contentment to be produced in the mind.

   

  若�作死时�定之准备，临终之时则��必�之大义。未修习

  自过自调�而观无边净相，以贪嗔之�心，故�入大乘法门。三界

  六趣之有情无一未曾�过自己父�，若未以相续大悲��心而�清

  净誓愿，则�能开�利他��之门。

  If one is not prepared for death which has indefinite timing, you will not accomplish the great goal at the moment of death.  If one has never engaged in refining and overcoming one's own faults, while training in vast pure perception; with the motivation of desire and aversion, one will not be able to enter the door of Mahayana teachings.  All the sentient beings in the three realms and six dimensions of beings have been our parents without any exception.  If one has not generated great compassion and Bodhichitta in one's mindstream and made a pure aspiration, the treasure door of benefitting others will not be opened.

   

  未于大�上师生起较佛尚胜之敬信，则�获加�。若未获真实

  加��入自心，则�生�悟之芽。内心未起现�悟，�头空言之了

  知境界，故�得��胜果。

  If to the Guru of great kindness, one has yet to produce the reverent faith that he/she is more supreme than even the Buddha, one cannot receive blessings.  If the authentic blessings have not been absorbed into one's mind, the sprout of realisation cannot grow.  If one's mind has not generated realisations, the empty words of intellectual understanding will not bring the superlative fruit of bodhi (enlightenment). 

   

  总之，自心与法若未�契，仅具�貌之形相，则无实义�谈。

  仅�维养护生命而为所�，则无�义。

  In summary, if one's mind has not merged with the Dharma, with only a facade of the Dharma path, there is nothing worth discussing.  With only the intention of nurturing and protecting this life, such kind of reliance is meaningless.

   

  观修上师瑜伽，宜专一而祈祷。所�任何善行，皆缘为利一切

  有情父�。所生任何苦��贤劣，皆观为上师之大悲。

  Meditating on the Guru Yoga, you should pray one-pointedly.  Whatever positive deeds you perform, the object should be to benefit all sentient beings who have been our parents.  Whatever suffering or joy, good or bad takes place, view everything as the Guru's great compassion.

   

  自明自现无执之界中，�改�作�缓而�，所生任何忘念，当

  识其本�解脱，一切��法性之游舞，虽�作毫许缘�相状之修，

  然刹那亦��于庸俗迷乱漂散之际。一切�仪于无散正念中，六�

  �闻等如何起现，皆修炼为无实幻化之妙力，并得中阴自在。

  In the self-luminous, self-appearing state without any grasping, without altering or fabrication, rest relaxedly. When any thought arise, recognise its fundamental nature and liberate it.  Everything will become the dance of dharmata, even though there is not the slightest effort (in sustaining a) object or form in the meditation, one does not get swept away by ordinary delusion for even an instant.  All conduct is carried out in non-distraction and mindfulness. The six heaps- sight and sound and so forth- however it appears, are all a training in the energy of non-substantial illusion.  Freedom in the bardo is attained.

   

  总之，一切时处，任何所作皆�正法，众善回���。若如是

  行�，�但圆满上师之密�，且�教法之传人，既回报父�之�，

  二利任�自�，如是（之�）铭记心中，�使与�亲�，较此更胜

  之教言亦无所说。故于一切时处当于心中修�。

  To sum it up, at all times and places, all actions becomes the proper Dharma, all virtues are dedicated to Bodhi.  If one practises in this way, it will not only fulfill the Guru's secret intent, but one will also become a holder of the transmission of the teachings, thereby repaying the parents' kindness, spontaneously accomplishing the two benefits (of self and others).  Bear this (meaning) in your mind, even if one meets me personally, there is nothing more to say that is more sublime than this teaching.  Therefore, at all times and places, practise in this way in your mind.

   

  法王龙钦绕�波（无垢光尊者）著于刚日托嘎之山顶处。善也�

  The Dharma King Longchen Rabjam (Drimed Ozer) composed this at the Gangri Togal mountain-peak.  May it be virtuous!

   

  此《究竟胜义之教言——ç²¾è¦�明镜》由全知无垢光尊者著述，

  �义深广，对实修具有�强的指导�义。若�真实辨清楚究竟功德

  与相似�解之差异，唯有将文义付诸禅修，获得实际领�方能无误

  �解。无论是释伽佛��度八�大�就者，还是汉�历代祖师�以

  禅修�悟本体而承办自利利他的�伟事业，我等唯有亦步亦趋�法

  �法行�精进修�，那么离苦得�的日�终将到��

  This "Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points" was written by the Omniscient Drimed Ozer, its meaning is profound and vast, and it has a extremely great value for guiding practice.  If one wishes to truly distinguish between the ultimate qualities and the view-points that only bear a semblance, then the only way is to saturate all of one's meditations with the meaning of this text.  The flawless understanding can only arise after obtaining actual experience of this.  Whether it is Buddha Shakyamuni, the eighty Mahasiddhas of India, or the past Chinese masters, they have all proceeded through meditation to realise the fundamental essence and have thus accomplished the glorious activities of benefitting self and others.  We should likewise follow in their footsteps, practising the Dharma accordingly and exerting our diligence.  Then the day of ending suffering and obtaining bliss will finally arrive!

   

  愿一起众生��就与无垢光尊者无别之虹光身�

  May all sentient beings accomplish the same state of rainbow light body as Drimed Ozer!

• Dharmadhatu

  26 Jan 13, 07:47

  ä¸�相信无常正是业力沉é‡�之表现 
  Not believing in impermanence is a sign of heavy negative karma
  
  作者：普巴扎西ä»�波切 
  Phurpa Tashi Rinpoche
  
  由于往昔我们没有长时间观想无常的缘故，�便现�观想无常，内心深处还是认为自己�会死，这�没有根�的力�一直牢牢地盘踞于我们的内心深处。因此虽然我们一�一�地�闻这个教言，但实际上观修无常还是在走个过程。�次都�是想一下：人身是难得的，寿命是无常的，有生有�是大自然的规律，因此迟早都得死。因此虽然观想完了，但是实际当中还是�信自己并�会马上就死。
  As we have not spend much time contemplating on impermanence in the past, therefore even if we think about impermanence now, in the depths of our mind, we always think that we will not die. This kind of baseless conviction (that we will not die) has lodged itself firmly in the depths of our mind. Therefore, even though we listen to the teachings repeatedly, in actuality, we are just going through the motion of thinking about impermanence. Everytime, we are only able to think for a moment that human life is hard to gain, life is impermanent and the natural law is that of birth and cessation, therefore we are going to die eventually. Although we contemplate like that, but in fact, we still believe strongly that we are not going to die immediately.
  
  为什么呢？因为上师您上次讲我们明天�能会无常，但今天我�然活得很好。去年您也讲无常，�是今年我也活得很好啊。因此上师虽然您次次讲，我也就次次�，但实际上我真觉得这两天我并�会死。
  Why is this? "This is because when you Guru told us that it is possible for us to die tomorrow, but when tomorrow arrives, we are still alive and well. Last year when you taught us about impermanence, it turned out that this year i am still surviving quite well." Therefore although the Guru repeats many times but you still feel that for these few days at least you are not going to die. 
  
  当然，现��能是这样，但是总有一天你就会觉得导师所传讲的一切都是客观真实的，那时�怕就���了。细致想想，已�有多少亲朋好�从我们身边消失了？我想往昔他们也知�有生有�是大自然的规律，也想到过死亡，但是由于无始以�所造罪业沉�的缘故，因此内心深处还是认为自己是��能死的。�如今他们�都已��一堆骨架和一堆骨�了�？
  Of course, for the time being, it may be like that. But one day will arrive when you will feel that what the Guru has taught you is actually real and objective. But when that time arrives, even if you feel terror and fear, it will be too late. Please think carefully. How many close friends have already departed from us? I think for these people (who have died), they too must have felt that birth and death is a natural pattern of life, and they too must have thought before about death, but due to the heavy karma created from beginningless time, deep down in their hearts, they still felt that it was impossible for them to die. But now, isn't there only a pile of bones and ashes remaining from what they used to be?
  
  如是这样令活�的人看�就会产生�惧的形象，过两天就会�生在我们的身上，这是特定的事。因此无论你现�身于何处，我们都决定会��对这么一刻。比如今天晚上你把头放在枕头上�觉，也许明天早上�以幸�地醒�，但是总有一天，就�也无法醒�了。这一天迟早会到�。也许是今年，也许是明年，但无论如何五�年以�，你�怎么自欺欺人也必将�对这一客观的定律。那是�管你是�相信，是��解，他一样在我们��生效。
  If simply witnessing (death) will create fear in those people who are still alive, remember that death will definitely happen to us after some time. This is certain! Therefore wherever you are now, we should be fully assured that we will have to face such a moment. For instance, tonight, when you place your head on the pillow to sleep, maybe you will be lucky enough to wake up tomorrow. But one day will come when you are no longer able to wake up. This day will come sooner or later. Maybe it is this year, maybe next year. No matter what, within fifty years, no matter how you deceive yourself, you will have to face this objective truth. It doesn't matter whether you believe or understand it or not, (death) will still operate its effect in our lives.
  
  我们往昔也都在说自己业力沉�，那什么��业力？与正法相�的一切�想和行为就�业力。因此观待一下自己在进入正法之时，与正法相�的情绪和行为是多还是少？若这样的情况很多，就说明业力沉�。
  In the past, we always said that our karma is heavy. What is karma? All the viewpoints and conduct that run contrary to the authentic dharma are labelled 'Karma'. Therefore, you should examine yourself: after having started in the Dharma, are negative emotions and conduct that are contrary to Dharma still occuring frequently or only occasionally? If it happens frequently, then this means that our karma is heavy.
  
  例如当我们在�闻无常的时候，内心深处还有一�没有根�的力�时时都在欺骗�自己，认为自己现�还�会死，这也正是业力沉�的表现。因为业力永远�会呈现为手�长矛，披头散�的魔鬼形象站在你��对你说，他就是业力，业力永远�会如此呈现。
  For example, when we listen about impermanence, our mind has some kind of unreasonable force that is constantly hookwinking ourselves. We believe that we will not die in the time being. This is also a sign of our heavy karma. Because karma will never present itself as a demon with long straggly hair holding a spear. To you, such a manifestation seems to be your karma, but karma will not present itself like this.
  
  现�有些弟�回忆自己去年�了一�鱼，�年�了一�鸡，问这样的业力算�算沉�？从��角度�说，你已�伤害了有情众生的生命，这当然是业力沉�的表现。但�记�的是，业力是�沉�并�在外在形象之上，形象是没有罪业的，而��观自己的内心与行为是�与正法相�。
  Presently, there are some students who recall that they killed a fish last year. Or killed a chicken last year. Are such karma heavy or not? From a certain perspective, having hurt the lives of sentient beings, of course this is a sign of heavy karma. But remember that whether karma is heavy or not does not depend on its appearance. Appearance by itself is not negative karma, instead, we should reflect on whether our mind and conduct has contravened the authentic Dharma.
  
  因此当导师为你宣讲无常的教言，但你的内心始终无法真正�对这个现实，并且�信自己还�会死，这就是业力沉�的一�表现。
  Therefore when the Guru teaches you about impermanence, but your mind has no way to absorb this reality positively, and insists that you will not die, then this is an aspect of your heavy negative karma showing.
  
  那么我们现��如何�能打破这�业力？就��历代传承祖师的教言，�打破这�认为自己�会的死的无有根�之�想。因此，�时时观想无常，这一点�常��。
  So how should we dissolve such karmic force? We should rely on the lineage's teachings to cut through this unfounded view that we will not die. Therefore, we should always contemplate on impermanence. This point is very important!

• Dharmadhatu

  26 Jan 13, 07:48

  何谓解脱 What is liberation?

  普巴扎西�波切 Phurpa Tashi Rinpoche
  
  
  有时候由于��解的原因，我们会觉得，解脱�是一个��，好�与我们的生活�我们的世界没有关系，西方��世界也�是�离我们�常�远的�一个时空。如果这样�解解脱，那么我们�能永远生�起追求解脱的�定信心。
  
  Sometimes due to a lack of understanding, we will think that 'liberation' is just a word that doesn't have any relation to our lives or our world. Sukhavati (Amitabha Buddha's pureland) is just another dimension that is extremely remote from us. If this is the way we understand, then we would forever be unable to generate the firm faith in seeking liberation.
  
  一�解脱就是大自在
  
  1, Liberation is great freedom and ease
  
  那究竟何谓解脱？解脱的�义�其深广，虽然�是言语�维所能��的境界，但若以我们现�常用的����述，最贴切的说法�是获得永���的自在。
  
  Then what is 'liberation'? The meaning of 'liberation' is very profound, it is not a state that can be fathomed by ordinary language or thought. But going by our usual parlance, the closest way to describe it would be an eternal unchanging freedom and ease.
  
  曾有一ä½�居士问我，佛教最高的境界是什么？是ä¸�是长时间ä¸�起现粗大妄念，安ä½�于平é�™çŠ¶æ€�，就是“佛教最高的境界”？我想这样的状æ€�æ��怕ä¸�是å�§ï¼�色界ã€�无色界天人å�¯ä»¥äºŽæ— å¿µä¸­å®‰ä½�å…­å�ƒã€�å…«å�ƒå¤§åŠ«ï¼Œä½†å¹¶æœªè¶…越轮回，因缘和å�ˆä¹‹æ—¶è¿˜ä¼šèµ·çŽ°ç²—大妄念而堕è�½ï¼Œè¿™æ ·çš„世间禅定å�¯ä¸�是我们追求的目标啊ï¼�
  
  Once, a layperson asked me, "What is Buddha's highest state? Is it to be in a state without thoughts for a long time, remaining in peace? Is that the highest state of Buddha?" I am afraid to say that this is not so! In the form and formless heavenly realms, the devas can remain without thought for 6000 or 8000 great eons, yet they are still unable to transcend samsara. When causes and conditions arise, they will still give rise to gross thoughts and fall from their state. This kind of worldly meditation is not our goal!
  
  
  所谓的出世间禅定乃至我们所追求的解脱，也就是佛教最高之境界�是什么呢？站在生活的立场之上，就是当你在现实生活中无论�对何�境�，�败�苦��得失�讥��赞誉等等，一切生活显现�会�缚你的内心。当你达到圆满自在之时，就是佛教最高的境界，他就是解脱�
  
  Our goal for liberation is what is termed 'supramundane' or 'beyond worldly' meditation, this is the highest state of Buddha. When you are facing situations, whether success, failure, happiness, suffering, gain, loss, praise/fame, criticisms etc. all of life's appearances would not bind your mind. When you have reached such a perfect ease and freedom, then this is the Buddha's highest state. This then is liberation!
  
  为了对解脱生起�定的信心，我们必须首先知�什么是解脱，�则很�能缘木求鱼，一无所获。正如之�所言，从世间的��之中我们已�知�，所谓的解脱就是�以获得永���之自在。而当�我们�能形�圣者的最大过失，就在于时时被轮回牵�我们的身心而行走。���说，身心�自在就是凡夫。
  
  In order to have a firm faith in liberation, we need to know what liberation is. Otherwise, it is like climbing a tree to catch a fish, nothing will be gained. Just as I've said, from the worldly terminologies, we already know that liberation is an eternal unchanging freedom and ease. And at the present time, the main problem causing us to be held back from becoming a noble being is because our bodies and minds are constantly constrained by samsara. In other words, if our bodies and minds are not free then we are ordinary beings.
  
  二�凡夫�自在的��显现
  
  2. Various signs of a lack of freedom in ordinary beings
  
  有时候我们�能会认为，在�对现实生活的时候已�很自在了。比如想站起�就站起�，想�就�，想��就��，�是很自在�？�。细致想想，这一切都是被外缘牵�行走。
  
  Sometimes, we may think that we are already very free in dealing with our real life. For example, when we want to stand, we can stand up; when thinking of sitting, we can sit down. If we think of eating, we can proceed to eat. Isn't that freedom already? No. If we think carefully, all these actions are still under the control of external conditions.
  
  从生活的角度æ�¥è¯´ï¼Œç”Ÿæ´»å‘ˆçŽ°ä¸�å�Œçš„形象而æ�Ÿç¼šç�€æˆ‘们ä¸�å�Œçš„情绪。生活如å�Œå¯¼æ¼”，我们如å�Œæ¼”员，导演让我们怎么演，我们就得怎么演，完全在导演的控制之中。比如，è°�若在我们é�¢å‰�说了一å�¥ä¸�好å�¬çš„è¯�，我们是ä¸�是立å�³å°±ä¼šè¢«æŽ§åˆ¶ï¼Œä¸�自觉地脸红ã€�愤怒ã€�甚至æ�¶è¯­ç›¸å�‘？è°�若在我们é�¢å‰�夸奖我们或者我们的孩å­�，我们是ä¸�是自然而然地欢喜，或者自以为善æ„�地“谦虚”几å�¥ï¼Ÿè¿™äº›“下æ„�识”çš„å��应æ�¥å¾—太快，以至于我们还没æ„�识到“被控制”，就已ç»�完全缴械投é™�了。这ç§�“被控制”çš„“自在”，正是烦æ�¼ã€�习气沉é‡�的表现。现å‰�我们就è¦�转å�˜è¿™ç§�状æ€�，è¦�把自己å�˜æˆ�导演，我æ�¥æŽ§åˆ¶ä¸€åˆ‡ï¼Œæˆ‘è¦�自己达到自在。
  
  From the point of view of living, life presents different facets that lock us into different emotions. Life is like the director and we are the actors. What the director wishes us to act, we have to follow absolutely, we are under his power. Just like if anyone says something unpleasant to us, aren't we completely under its power, our face reddening without knowing it, anger and even vulgar language will ensue? If anyone praises us or our children, are we not also naturally pleased and joyful? Or we may just say some well-meaning words of humility? All these subconscious responses are too fast, so that we are not aware of being 'controlled', thus surrendering completely to our automatic responses. This type of 'enslaved' freedom is really a sign of heavy mental afflictions and habitual tendencies. Now, what we need to do is to reverse such a state and become our own directors. We should take control of everything and attain liberation / freedom.
  
  若从梦境�说，我们现在时时被梦牵�行走，得�到自在。有些�能会说，我现�没梦了。但�便你没有梦，在梦中你还是�能�到自主，整个晚上没有梦，就说明你�然被无梦的状�而牵引。如果你认为能�到自在，那你能把无梦转��有梦�？现���到。相�，你�能把有梦转��无梦�？�样也��到。我们现�能�的就�有等待�晚上入��梦之时，有梦，则跟��梦境而漂泊，无梦，�然跟��无梦而迷乱。是这样�？若是，这就充分说明我们并�自在，这样的�自在��是圣者的标志。若是自己能控制一切梦境，能自在地把有梦��无梦，无梦��有梦，获得自在的时候，就是佛教最高的境界。
  
  If we talk about our dream state, then we are now always being governed by our dreams, with no freedom. Someone might say, but now i don't dream anymore. However, even if you have no dreams, you are still unable to have any autonomy/self-control in a dream. Even if the whole night is without any dreams, this still says that you are still being dominated by the state of no-dreams. If you consider that you are free, then why are you unable to transform the state of no-dream into a dream? Conversely, when a dream arises, can you transform it into the state of no-dream? Similarly one is unable to do this. What we are only able to do at this point is to fall asleep at night and drift according to our dreams if they arise, and to be in a state of confusion/ignorance if there are no dreams, isn't that so? If so, then this sufficiently says that we are still not free. This lack of freedom is not the mark of a noble being. If one is able to control all dream-states, transforming dreams into non-dream, non-dreams into dreams, having such level of control and freedom, then this is the Buddhism's highest state.
  
  
  
  三�解脱的功德
  The qualities of liberation
  
  现�很多人在�对现实生活之时都觉得�常空虚或者烦�，这些�悦�的现象都是被轮回乃至世间牵引的显现。当我们获得解脱�得到自在的时候，我们便�以自主安排世间的一切，而��被世间所�缚。从这个角度当中就能知�，一切痛苦都�于�自在，现�我们行�一切善法的目的就是为了解脱而达到圆满的自在。这�圆满的自在境界用�一���述，就是永���的快�。
  Nowadays many people feel very empty or have various negative emotions about their life. These unpleasant predicaments are due to being shackled by samsara or worldly displays. When we attain liberation and freedom, we will be able to handle everything in this world independently and not be confined by this world. From this point of view, we know that all suffering comes from the lack of independence or freedom. All our efforts now in practising positive deeds are for attaining this perfect freedom . This perfect state of freedom, to express it in another way, is an eternal unchanging happiness.
  
  想一想，为何世间人视为最大痛苦的临终，历代高僧大德��以喜悦�对？就是因为他们内心已�达到自在，此时所谓的痛苦和�惧早已呈现为法界之庄严，西方��世界乃至光明刹土�在眼�。所以他们的喜悦是已获得自在的表现。
  Think about it, why do the great masters of the past delight in facing death which is seen by ordinary people as the event of greatest suffering? That is because their minds are freed. So what is normally seen as suffering and fear manifests as the ornament of dharmakaya, and the western pureland of Dewachen, the clear-light pureland and so forth are before their eyes. Thus their joy is an expression of their attainment of freedom.
  
  当获得解脱之时为什么会没有烦�？因为此时已�断�烦�之根�。但是在还没有达到自在之�，我们离解脱还是�其�远的。此时就应该��所传讲的四�厌离心�观人身难得�寿命无常�轮回过患与业之因果四共�行对轮回生起厌离，并且�它生起出离之心而去追求解脱之�。
  When we are liberated, why is there nothing to be afflicted by? That is because we have severed the root of mental afflictions. However, before reaching this freedom, we are still very far from reaching liberation. At this point, we should rely on the teachings on the four mind-turnings and contemplate the precious human life, impermanence, flaws of samsara and karma cause-and-effect as the four common preliminaries to develop renunciation for samsara and seek liberation.
  
  �有对轮回产生厌离，对解脱的功德利益产生信解，我们�能生起�定的追求解脱之心。所以这些关于解脱的教言一定�铭记于心，并且一定�去细细�维。�常���
  Only by having revulsion for samsara can we develop faith and understanding in the benefits of liberation. Then we will develop a firm mind in seeking liberation. So all these teachings concerning liberation should be kept deep in your heart, and repeatedly contemplated carefully. This is very important!