Blog

[善财童子五十三参][English] 第十五回 拜具足优婆夷

  「善男子!我唯知此无尽福德藏解脱门。如诸菩萨摩诃萨一切功德,犹如大海甚深无尽,犹如虚空广大无际,如如意珠满众生愿,如大聚落所求皆得,如须弥山普集众宝,犹如奥藏常贮法财,犹如明灯破诸黑闇,犹如高盖普荫群生;而我云何能知能说彼功德行?

 Then Prabhuta said to Sudhana, “I know this enlightening liberation, which is an inexhaustible treasury of manifestations of good; how can I know the practice or tell the virtues of enlightening beings whose goodness is inexhaustible because of the endlessness of the ocean of good, who are like the sky in that they have produced a vast store of good, who are like wish-fulfilling jewels in that they fulfill the wishes of all sentient beings, who are mountains of good because they protect the roots of goodness of all beings, who are great clouds of good as they shower jewel rain on all beings, who are superintendents of the great treasury of good in that they open the door of the city that they dispel the darkness of destitution for all sentient beings?

【全广II】第300讲 造者殊胜-其身获得功德事理——题纲研讨

  看到这个还净仪轨,不知道我们会不会有像抓到救命绳一样那种感激涕零的状态?因为如果佛陀没有给我们制定还净仪轨的话,从没有得到戒律到有戒律,我们怎么样能够守戒守到很清净?这个过程要怎么完成呢?是很难达到清净的这个过程。比如说一旦犯了之后,怎样能够“疾疾”——迅速地、速疾地用这些仪轨来悔除、防护,来还净呢?先要观察一下自己,有没有每天根据自己所受的戒律——一条一条的戒律,来反观自己的身语意的现行呢?那么看到哪一条犯了、哪一条有一些问题的时候,就是应该用各自的还出仪轨来疾疾令净。 [02′52″]

《大般若波罗蜜多经》卷第四百四十四

“善现,我亦不见一切如来、应、正等觉所有正等觉法、如来法、自然觉法、一切智法可取可执,由不见故不取,由不取故不执。甚深般若波罗蜜多亦复如是,都不见有一切如来、应、正等觉所有正等觉法、如来法、自然觉法、一切智法可取可执,由此因缘无取无执。是故,善现,诸菩萨摩诃萨修行般若波罗蜜多时,不应于色若取若执,不应于受、想、行、识若取若执,如是乃至不应于一切智若取若执,不应于道相智、一切相智若取若执,亦不应于一切如来、应、正等觉所有正等觉法、如来法、自然觉法、一切智法若取若执。”

【全广II】第299讲 造者殊胜-其身获得功德事理——题纲研讨

  我们下面看仁波切的讲记,说:此后,“理应如是守护三律仪”,宗喀巴大师就在下面开始说,我们应该如阿底峡尊者一样守护律仪,这很重要。“如是于诸三种律仪净戒学处,非仅勇受”,这里面说到了“非仅勇受”,是我们在灌顶的时候会受三种律仪,有的人会去求受灌顶,但是在灌顶后要守什么律仪与誓言却毫不知情,所以说不能只是敢于受戒。“如其”于上师前“所受随行防护,不越制限”,不应该违越根本堕等所有律仪制定的界限,而要好好守护,这是很重要的。 [01′56″]

【心之勇士】久品正法妙味

夏·善巧慧 #185 【心之勇士】 《希望·新生2》

1. 味佛法的味道要如何品尝?
2. 这所有的过程是如何?
3. 每一个起心动念的观察、抉择、调伏,就像什么?

[Meditative·Serenity] 依照经论认识止观的体性(五)

是故止观非就所缘境相而分,既有通达空性之止,亦有不达空性之观。若能止心于外境转,住内所缘故名寂止,增上观照故名胜观。

Thus, meditative serenity and insight are not differentiated in terms of their respective objects of meditation, for there is meditative serenity that knows emptiness and there is insight which does not know emptiness. Also, meditative serenity (zhignas) is your mind quieting (zhi) movement toward external objects, and then abiding (gnas) on an internal object of meditation; insight (Ihag mthong) is superior (lhag pa), i.e., special, seeing (mthong).

[善财童子五十三参][English] 第十四回 拜自在主童子

  「善男子!我唯知此一切工巧大神通智光明法门。如诸菩萨摩诃萨,能知一切诸众生数,能知一切诸法品类数,能知一切诸法差别数,能知一切三世数,能知一切众生名数,能知一切诸法名数,能知一切诸如来数,能知一切诸佛名数,能知一切诸菩萨数,能知一切菩萨名数;而我何能说其功德,示其所行,显其境界,赞其胜力,辨其乐欲,宣其助道,彰其大愿,叹其妙行,阐其诸度,演其清净,发其殊胜智慧光明?

 “I know this light of knowledge of enlightening beings which is characterized by higher knowledge of all arts and sciences. How can I know the practice, tell of the virtues, indicate the range, show the sphere, describe the power, show the will, elucidate the preparation, explain the commitment, show the conduct, illumine the purity of transcendent ways, expound the purity of accomplishment, tell of the sphere of concentration, or approach the light of knowledge of the enlightening beings who know the number of all worlds, who know the number of all modes of spiritual practice, who know the number of pasts, presents, and futures, who know the number of all sentient beings, who know the number of all bodies of doctrine, who know the number of enlightenments of all buddhas, and who command the wheel of names of all the teachings?”

【全广II】第298讲 造者殊胜-其身获得功德事理——题纲研讨

  这里又涉及到一个问题:我们提到正知是一种警觉、一种监视自己的力量,那如果正知监视你自己的时候你还会放松吗?是可以的,做久了的时候是可以的!举个最简单的例子,譬如说骑脚踏车,一开始骑的时候你会非常紧张,然后就上去了。像我小时候也有骑脚踏车的经验——大陆叫自行车,台湾叫脚踏车——我记得我已经好像练会了,可是有一次那天风有点大,然后我骑著、骑著,风一吹之后就觉得已经快失控了,然后怎么也下不来,因为就特别紧张,就拼命蹬那个齿轮,然后它就越走越快、越走越快。这时候前面正好很远处来了一辆车,车上全都是人,然后我在想:哇!这个怎么办?就一条路,我们是走对头。因为速度已经非常快,好像有点像下坡又不像下坡,而且我的脚拼命蹬、拼命蹬,结果就在快撞上的时候,我还有点知觉,就把那自行车往右侧扭一下,结果就撞树上,然后躲过了那辆车。那辆车上全是人,我看到那辆车上所有的人眼睛瞪得大大的,都没办法,因为都在疾驰。 [02′23″]

《宗喀巴大师应化因缘集》十四、根本道场建三大寺

(一)首建嘎登寺
(二)造隐语诗
(三)嘎登寺开光
(四)消灾延寿
(五)为藏王之弟授比丘戒
(六)根敦主巴谒见大师
(七)绛阳却结建哲绷寺
(八)一天之中理头发二十一次
(九)著菩提道次第略论
(十)兴建广严殿 
(十一)广转时轮密法
(十二)著述入中论善显密意疏
(十三)释迦也协建色惹寺

色惹嘎登及哲绷,世称根本三坛城;
慈心怙主留神迹,密院传承大法精。