桑杰年巴仁波切：开示

桑杰年巴仁波切：开示

　　尊贵的桑杰年巴仁波切给予天噶仁波切弟子们的开示

　　此开示录音来自天噶仁波切脸书，由本微博恭录与翻译。如后续官方网站有文字记录与翻译，请以官网发布为准。

　　【中文】：

　　之前我用藏语讲过这些，也许你们已经听过了。但是，可能某些人还没有听过我说的这段藏文，所以虽然我的英语肯定不那么好，但是我仍然想试着用英语说一说，也许只是我之前所讲的藏文的大概意思。

　　我不想解释太多有关于这几天发生和经历过的事情，天噶仁波切只是在相对上离开了我们，只是一种显现，因为从究竟的层面来说，你们可能听到过这种无死的状态。所以，仁波切并没有离开，他没有离开我们，他一直与我们同在。但是，如果你仍然缺乏这种认识与理解，缺乏对佛法的认识，那么尽管他和你在一起，你也感觉不到他。虽然你修法、祈祷或呼唤他的名字，念诵祈请文，但是你感觉不到。

　　只是哭泣或感到悲伤，并不起作用；只是和他在一起，或坐在他的房门口，也没有什么意义。你们需要的是什么呢？需要的是一种决心，一种虔诚与信心，然后有了这样的虔诚与信心，不论他是活在这个世上，还是离开了，都没有任何区别。他永远与我们同在，他的悲心，他的慈爱，他的关怀和爱一直与我们同在，对吗？所以，如果你能领悟到仁波切所给予的教导对你，对所有众生，对传承都具有非常大的利益，那么这会帮助我们开展我们的修行，我们的虔诚与智慧。

　　上师与弟子之间的关系是非常甚深的，这种甚深的师徒之间的关联性将一直延续到你完全证悟为止。这完全依赖于你是如何将上师的教导放在心中，这很重要。通过这样的方式，我们建立起关联，建立起上师和弟子，或者老师和学生之间的这种甚深的关联性。所以，如果你对上师有信心，你的上师会一直与你同在。而不是简单的说：我的上师与我同在。你的上师当然不会一直与你同在，例如你在饭店时，你的上师并不与你在一起；当你吃着藏粑或早饭时，你的上师也不一定在吃早饭。当你吃早饭的时候，并不是在满足你上师的心愿，不是吗？这是一种相当甚深的关系，领悟到你的心从来没有与上师的心分开过。去领悟、去体验，而不仅仅是开展字面上或智识上的理解。智识上的理解是非常基础的层面，我们必须跨越这个层面而达到真正领悟的状态，那意味着充满决定力的完全经验到、完全领悟到这点，这样才会对上师产生真正的虔诚与信心。

　　有时候你会说我的上师今天不太高兴，你去见他时就希望他能给你大大的微笑。但是，当他给你一张臭脸时，你的虔诚心就动摇了，然后你留着眼泪出来，伤心，怨恨。然后你可能会说，我的上师疯了。所以你们看，你们到底有没有坚固的，毫不动摇的虔诚呢？你应当检视你自己，你应当反省你的虔诚与信心，这种情况说明你还缺乏对佛法的认识。你应该多去阅读密勒日巴大师、冈波巴大师的传记，或者伟大的那洛巴和帝洛巴的传记，他们之间是一种怎样甚深的师徒关系？你总说，这些故事非常感人，但是你的实际经验呢？当这样的情况发生在你身上时，你就失去控制了，有时你也许还会怨恨佛法，这些仍旧是非常世俗的想法。尽管你从行为上看起来是一个佛弟子，尽管我们表现的像个佛法修行人，但是当你面对这样的情况时，你就无法正确的去运用佛法了。

　　所以作为仁波切的学生或弟子，你只是说：我是仁波切的弟子根本不足够。你背负着巨大的责任，需要通过正确的去实践佛法而圆满仁波切的心愿。每天，你都要检查自己的性格脾气，你必须自己判断，通过修心的训练，通过实际去运用仁波切过去所教导的一字一句，你到底有多大程度的改变。

　　从长远来看，修行并不容易。当天气很好，你喝着好喝的咖啡，周围有漂亮的酒店，一切看起来都很不错，也听不到任何怨言，你才会觉得我能修行佛法，你感到我可以修行了。但是当发生一些不愉快或惹怒你的情况，你就失去控制，在那一刻无法运用佛法去对治，相反你开始抱怨这、抱怨那。有时候你抱怨到：我成为佛弟子已经有20年或者40年了，怎么会这样呢？我感到修行没有用。看起来，你在抱怨佛法而不是你自己，这不是一个好念头，说明其中仍然缺失了一些东西。

　　因此，我想要求你们，作为仁波切的学生和弟子，你们应该成为他人的一个好榜样。当你遭遇到一些负面情绪时，它也会破坏上师的名誉和他的身份，这很危险。人们可能会觉得，怎么会这样？如果你是一个脾气暴躁，易受伤，易被惹怒的人，然后你身边的人就会觉得：噢，他声称自己是一个好的修行人，但是怎么是这样的？他怎么改不了自己的脾气呢？然后他或她就会想说：那么你的上师也许比你更糟吧。不是吗？因为别人以为，你依靠着你的上师和他的教法，你应该可以改变，但是你却仍然老样子，带着相同的负面性格，这说明佛法并没有在你身上起作用。所以这对传承，对上师，都是一种糟糕的影响。

　　因此，我说你们有责任去成为追随者们的好榜样，你们必须非常谨慎，保持全然的警觉和敏锐。每天的佛法修持是非常重要的，就像吃饭、喝水(没听清)是我们每天的生活一样，佛法也要成为每天生活的一部分。像是你并不会每天都为你的早、中、晚饭做许多准备，因为这已经成为一种习惯了，对吗？所以就像是我们并不需要特别关注或准备每天的食物一样，佛法修行也是这样。每天当你起床后，就应该带着一种责任，带着真正的虔诚与信心，智慧，觉知，警醒和注意力，这都非常重要，也是佛法修行者最好的朋友与支持。

　　因此，尽管仁波切的身体离开了，但是他的心一直与我们同在，与你和我们同在，我们要去圆满仁波切的心愿。所以，你应该了解和体验到这点。我之前说过，只是感到悲伤，或者哭泣并不足够，也没有什么用。而是要持续你每天的修持，在你每天的生活中牢记仁波切所给予的珍贵的教言与开示。如此，才能够圆满他的心愿，才能令他感到快乐。他会一直快乐，他给予你的加持也不会止息。

　　所以，事实上今天我是对僧众做了一些甚深的开示。当然，这并不意味着我是什么专家，所以对你们说一些深奥的话，而是我必须持守寺庙的规矩，我只是对之前所说的做一个总结。我希望我能遵守所有仁波切所给予的教导，也希望你们可以将它们放在心中，持守他们。

　　作为一个佛法修行人，不该太过情绪化，必须有一颗更开阔的心，对吗？你们读了许多书，书里说这个可以做，那个不可以做，所以如果你们违背了这些内容，就不是一个佛法行者。虽然你们每天都(遵守规矩？没听清)，来到寺庙做大礼拜，点灯，坐在佛像前，你表现的像是在做禅修，然后你就认为自己是一个佛法行者。不，那不是真正的佛弟子。真正的佛弟子应该改变自己的心，这是佛法行者的主要责任。改变，通过修心改变，通过你从书本里读到的教授改变，通过你从上师那里得到的法教改变，将这些应用到你自己身上。带着喜悦，带着欢乐，带着全然的智慧，你非常欢喜的改变你的性格，而不是被迫去做。这才是释迦牟尼佛，和这些印度与西藏伟大的上师们的甚深教授，再也没有其他什么了。不管你读了多少页书，如果你不去运用这些，那都是没用的。所以，实践是我们佛法修行的关键，实践意味着融合，将你和修行合而为一，没有分别。这很重要。

　　如果你能这么做的话，仁波切会非常高兴，他的加持也将与你同在。不必唱诵祈祷文，或用美妙的旋律歌唱，当然，你的旋律不会使他高兴的。如果你真的希望他快乐，那么就应该实际去运用所学到的教言，把它们与你自己融合起来。所以，让我们通过修心，努力的将长久以来深埋的障碍倾吐出来，这是仁波切最终的心愿，如果你能如此做到的话。所以，我要求你们每天都要培养这些功德品质，不论你是坐在仁波切的房间旁，还是离的很远。如果你是一个真正的修行人，你和上师之间是不存在距离的，加持与距离远近并没有关系，因此你必须成为一个具备利益的行者。同时，你也必须成为一个有智慧的人，这样你就不会犯任何错误，然后你就可以从修行中体验到加持一直在那儿。所以，你们从没有与仁波切分开过，你们的身、语、意也从来没有与上师、仁波切的身、语、意分开过。请你们记住我今天说的这些话。谢谢。

　　现在，接下去是仁波切迅速转世祈请文的口传：

　　【胜化天噶仁波切，心意虽融一法界，仍为法教与众生，祈速化显尊月容。】

　　尽管仁波切在相对上已经离去，他的心意与法界融为一体。但是为了佛法和众生，我们祈请您回来。很短的文字，回来，就说回来，没必要说些好听的，就只是请快快回来。如果你们好好修行的话，仁波切很快会回来的。但是，如果你们只是关心自己，身体是不是痛了，仍然心烦意乱，那么你说请回来时，仁波切也许会说：噢，不，你们这些顽固的人，我不想回来。所以我们期待他很快能乘愿再来，他会的，他会回来，就像我之前所说，他从来没有离开过我们，从来没有，他会回来的，但是有条件。这个条件是什么呢？那就是我们要真诚的修持佛法。当我们在外面走路，吃饭，和朋友说话，做任何事情时，都不要忘记上师，不要将心与上师分离。那么，尽管他的身体不在我们面前，但他的慈悲与爱，他甚深的菩提心一直与我们同在，我们可以感觉到，毫不怀疑的感觉到。

　　因此，乘愿再来的祈请取决于我们每天的修行，如果你能够将修行与功德品质相结合，那么仁波切就会听到你祈请的每一字、每一句，你为他祈祷的所有话语他都能够感受到，但前提是要结合你的功德品质，而不是与之分离。非常感谢。

　　——来自尊贵的桑杰年巴仁波切

　　【英文】

　　What I have said once in Tibetan language so you may have heard about this. But maybe some of

　　you may not have heard what I've said in Tibetan so my English is not so good definitely but I will still try to say few words in English, maybe summarized but I have described in Tibetan.

　　I don't need to explain too much on what has happened and what is going through these days and so the Rinpoche passed away relatively, apparently, because in the ultimate sense you may have heard of this kind of deathless. So Rinpoche never moves he never walked away from us. And he's always within us. But if you are still lacking such knowledge and understanding, the knowledge of Buddha dharma then although he's within you but you may not feel of him. You perform pujas, prayers and you call his name and doing supplications and prayers yet you don't feel. Simply cry, feeling sad, does not work. Simply being with him or sitting outside with his apartment no work, doesn't make any sense. So what do you need is the determination of devotion, faith then this devotion and faith whether he lives in this world or he alive or he's gone doesn't make any difference between. He's always within us. His compassion and his loving kindness and his care and his love is always within us. Right? So this will help us to progress our practice, our devotion, our wisdom, if you are able to realize each and every instructions that is given by rinpoche is going to be very beneficial for yourself and is going to be very beneficial for all sentient beings, is going to be very beneficial for the lineage.

　　The sense of the relationship between the guru and disciple is rather very profound, very profound. This profoundity of the relationship between the disciple and the guru is carrying until you are all fully enlightened. So this is very much depends on how you keep the instructions in your own mind that is very important. This way we make relation. This way we make very profound relationship between the disciple and guru or whatever you call between teacher and student. So if you have confidence that your guru is still within you, not just simply say my guru is with you of course your guru is not with you. When you are in the restaurant the guru is not in the restaurant with you anyway. When you eat zanba or eat breakfast, the guru doesn't eat breakfast. When you eat breakfast this does not make the fulfillment of his wish. Right? But this is rather more profound and the sense of profundity so which is realizing your mind is never separate from his mind. Realizing, experiencing, not only that you are able to make the development of understanding charactery or intellectually. Intellectually understanding is very basic we need to be crossed from this level to the state of realization which means fully experienced and fully realized with the determination, with the confidence. That can be developed through the genuine devotion and genuine faith towards the guru.

　　Sometimes you may say my guru is not so happy today when you see him, you are expecting his full smile. But sometimes he shows you long face then your devotion is shaky, then you come out with the tears, sadness, hatred. Then you may say that my guru is crazy. So you see, do you have really solid and steady of devotion? You should examine, you should reflect your devotion, you should reflect your faith. So still lacking of the Buddha dharma, knowledge. You should read more the life story of like Milarepa, Gampopa, the life story of the great Naropa and Tilopa, that how profound the relationship between them. You always say that these stories are very expiring but where is your experiential. When certain circumstance that come to you and then you lose your control. And sometimes you may hate the dharma so very much still on the mundane, the worldly sense. Although you act as a Buddhist, although we act as a dharma practitioner but when you face the certain circumstances then you are unable to apply the dharma correctly.

　　So therefore as a student of Rinpoche or as a disciple of Rinpoche, you just simply say I'm Rinpoche's disciple is not sufficient at all, is not enough. You have very heavy duty and responsibility to fulfill the wishes of Rinpoche through application of Buddha dharma correctly. And examining your own characteristic in everyday life. And you have to judge yourself that how much changes you are albe to make through the training of your mind and through the application of each and every those instructions that Rinpoche has given in the past.

　　Now talking about for long round, practice is not so easy, is not easy. When the weather is good and when you are having the good coffee, the good restaurant around, everything seems ok with you, no complain then you think I can do buddha dharma. And you feel that I can do dharma practice. But certain circumstances which is unpleasant and irritate then you lost your control and then you cannot apply buddha dharma at that moment instead you complain these and that. Certain of the complain said that I have been the Buddhist over twenty years, twenty years, forty years, how come? I don't feel benefit of my practice. So it looks like you are try to blame on the dharma instead to yourself. This is not good idea still something is lacking, something is lacking.

　　So therefore I would like to request you as the student and the disciple of the Rinpoche you should show good example to others. When you engage some certain negativities, it may damage your guru's fame and your guru's position also, very dangerous. People might think how come? If you are short temper, sensitive person, very irritate person. Then this person next to you may think oh, so he claimed as a good Buddhist practitioner yet how come that he could not change his character. Then he or she might think your guru might be worse than you. Right? Because he was expecting that you are rely on your own guru, receive teachings, might be changed, but now you are still carrying same these negative character, does mean the dharma didn't work with you. So it's very bad image for the lineage, bad image for your guru.

　　Therefore I said you have heavy responsibility to the spirit, the good image, to the followers one has to be very careful with full of mindfulness and alertness. Learning dharma everyday is very important like food, drink, (crop?) is our everyday life similar to this case of buddha dharma of everyday life. Like breakfast you don't need to prepare much, the lunch and dinner you don't need to prepare much is our nature habitant tendency. Right? So nothing much to be paid our intention or preparing our foods and meals of our everyday life. Similar to the dharma practice the minute you get up in the early morning then the duties the responsibilities should be carried with the genuine devotion, genuine faith, the wisdom, mindfulness, alertness, carefulness and cautiousness are very important, are the best supporter, are the best friend of the dharma practitioners.

　　So therefore to fulfill Rinpoche's wishes although his body left behind, but mind is always within us, mind is always within you, within us. So that you should know, that you should experience. So therefore what I'm saying is simply you feel sad, simply you just cry is not enough, is not sufficient, is not practical. So to carry it with your practice everyday and remember each and every those precious words and instructions have given by rinpoche should remember in your everyday life. So this way can fulfill all his wishes and that way you can make him happy and he would be happy all the time. And his blessings flow over you unceasingly.

　　So today actually what I have instructed for the monks are more profound way. Of course it doesn't mean that I'm professioner so I talk them in the profound way, but it's kind of rather more and rules of regulations of the monastery which we have to carry on. But for you I just summarize from the previous what I have given speech so I'd like to keep all the instructions of given by Rinpoche that keep in your heart and carry it on.

　　And then as a buddhist practitioner one should not be so sensitive, have to be more open minded., right? You read book and say everything in book do this don't do this, so if you do opposite way then you are not practitioner. Everyday you (obey heritage?) and you visit temple you do prostration and light up lamps, sitting in front of the image of Buddha. You are acting as doing meditation then you think you are Buddhist. No, real Buddhist, you should change your mental attitude. That's the main responsibility of the Buddhist practitioner. Change, change through training the mind, change through the instructions you have read in the book, and change through the instructions that you receive from your guru, apply within you. With the joyfulness, with the happiness, with the full of wisdom you are joyfully changing your character not forcedly or with the obligation. So this is the very profound teaching of the buddha Sakyamuni and great masters of Indian and great masters in Tibet. Nothing more than that. Even you read pages pages pages……no use if you don't apply them within. So the application is the key point in our dharma practice. Application means try to make oneness, you and the practice, no separate. That's very important.

　　If you do that, Rinpoche is very happy. His blessing is always within you. You don't need to chant the prayers or sing with the great melody, of course your melody does not make him happy anyway. So if you really wish to make him happy then you should apply the words, the instructions that you have received, applies, combines, make the combination. So try to pill out all the barriers that we have kept from the long period of time through the train of mind and his ultimate wish is this. If you are able to do that. So that's why I would like to request you to be adopted and cultivated those qualities in each and everyday when you are sitting next to Rinpoche's room or you are faraway. There's no distance between you and your guru if you are genuine dharma practitioner. The blessing does not make any difference by distances so therefore you have to be very practical practitioner. And you have to be very the wisdom person then you would not make any mistake, any practice and then you can experiencing the blessing is ultimately there. So you are never separate from Rinpoche. So therefore your body, speech, mind also never separate from the body, speech, mind of the guru, Rinpche. So please kindly keep the words that I have mentioned. Thank you.

　　Now next I'll read the oral transmission of the prayers of rinpoche's soon rebirth:

　　Surpreme emanation Kyabje Tenga Rinpoche,even though you have merged your intention into one with dharmadathu,for the sake of the doctrine and beings,in general and in particular, may the moon-like face of your emanation rise again soon!

　　Although rinpoche is passed away relatively and his mind is unified with the dharmadathu. But for to the sake of Buddha's doctrine and all sentient beings. We request you to come back, it's very short, come back, just say come back. We don't need to say so nicely just say please come back, very soon. And he will come back very soon if you do practice. But otherwise you just enjoy yourselves pain in the body mental disturbance then you say please come back. Then he said oh no you are very stubborn man and I don't want to come back. So we are expecting his soon rebirth and he will come, he will come back like what I'm saying he never walk away from us, never, he will come back, but under condition. The condition is what? We should practice dharma genuinely. We must not forget guru when you walk outside, when you eat food, when you talk with the people, do any activities but never separate your mind from the guru. Then although his body was not be presented in front of us but his compassion, his love, his profundity of Bodhisattva is always within us that we can feel and we do feel undoubtedly.

　　Therefore the request for soon rebirth is very much base on our everyday practice so with that characteristic and then you are able to associate along with those qualities then he can listen, he can hear, he can hear each and every words that you request, and each and every words you have said from your prayer then he can feel that if you are associate not disassociate, associated with those qualities. Thank you so much.

　　——by H.E.Sangye Nyenpa Rinpoche