尊貴的敏卓林堪千仁波切2013越南弘法•寶光璀璨
((( 看盡人間興廢，不曾富貴不曾窮~陸游 )))
噯瑪火 !很歡喜對越南仍具影響力之人物親近佛法。願此緣起臻善(藏傳)佛法於越南的弘揚與饒益有情!( 上圖為2002年2月28日，於越南訪問的中國中央總書記、國家主席江澤民於河內越南主席府會見前越南中央總書記杜梅之政治訪問。下圖則為2013/4/19 敏林堪千仁波切於河內拜會前越南中央總書記杜梅，以佛法交流相會歡。)
H.H.Minling Khenchen Rinpoche with Mr. Do
Muoi ./Do Muoi , he was the leader of Vietnamese Socialist Party ( 1991~1997)
......................
杜梅（Đỗ Mười／「杜梅」之名為音譯，原名阮維貢（Nguyễn Duy Cống／阮維貢），為越南前黨和國家最高領導人，並曾任越共中央總書記 (1991/6/27~1997/12/29)和部長會議主席。後任越共中央顧問，目前已退休。
◎註: 越南共產黨中央委員會總書記（Tổng Bí thư Ban Chấp hành Trung ương Đảng Cộng sản Việt Nam）為越南共產黨的黨最高負責人，同時也是越南社會主義共和國的最高領導人。
莊嚴佛寺•
空間中隱匿的人情與氣息－－2013/4/18 敏林堪千仁波切於越南尼寺傳授阿彌陀佛灌頂
...... ((闇夜璀璨，寶光流轉 ))─2013/4/17尊貴的敏林堪千仁波切於越南寶光寺傳授阿彌陀佛灌頂法會之浮光掠影 :
入殿參三世釋迦，不須問過去未來，
仗現在一尊，微笑拈花，指點群迷登覺岸
即斯便是蓮花園 到此如參紫竹林⋯⋯尊貴的敏林堪千仁波切4/17於越南•寶光寺傳授阿彌陀佛灌頂/圖為前來參與勝會之虔敬信眾
生歡喜心，證菩提果
登清涼地，結香火緣
真諦別傳，趨妙引嚴路
。
能仁權應，現常清淨身。
梵香馥郁吉雲凝，象教廣傳淨業
菩提路辟超凡界；般若門开渡迷津
地可布金
竊願芸庶
眾生同參功德水
寺留淨土
即此皈依
一念合登剎利天
菩提為樹，般若為航，象教導人為善
龍噴甘霖法雨常施群眾惠
溯毘盧真源教法流通寰宇
慧雨曇雲，清淨契無為之旨
。金乘珠藏，通明開不二之門
我門中締結福緣，豈惟在一炷清香，幾聲佛號
汝心裡能全善果，自然如秋生桂實，春出蘭芽
山花照座正是傳法入妙時
甘心明佛性，一塵不染
泉淨灑禪堂，萬象皆空
甘露沐淨心，華海常涵
法會啟無邊，共守真如願力
甘露灑諸天，現清淨身，說平等法
廣一切善緣，現莊嚴相
普如是功德，發歡喜心
甘露灑諸天，現清淨身，說平等法
慈航超彼岸，以自在力，示大圓滿
法雨霏空標七淨
慧珠照海啟三明
妙諦六如超眾有
善根三藐福群生
五蘊皆空，不生不滅不垢不淨 眾緣如幻，大機大用大慈大悲
慈冠五百多尊，但爾有求必應
記受一生彌佛，獨他何不皈依
教有萬法，體性無殊，不可取法、舍法、非法、非非法
佛本一乘，根源自別，故說下乘、中乘、上乘、上上乘
............................................................................
五毒•五種情緒 / The Five
Emotions ( 1 )
─
沒有比嗔恨更大的錯誤，沒有比忍辱更大的戒律！
實現圓滿的覺悟就要從五毒，也就是將我們自繫縛於輪迴的五種情緒中解脫出來。
五毒清除時，五種相應的智慧即會顯現。
嗔恨：
勿隨嗔恨而直視嗔心
嗔心自解乃明晰空性
明空大圓鏡智別無他
嗔自解脫中持六字明
輪迴是如何産生的呢？
當我們以五官覺知周圍的一切時，各種喜愛和厭惡的感覺在心中升起。
輪迴即自這些感覺中升起。
僅僅是覺知本身並不會導致我們流浪於輪迴；我們對這些覺知的反應、以及對此所作的詮釋才是轉動輪迴的力量。真言宗的殊勝即在於：我們可以修持淨觀，觀此所有現象皆是純淨智慧的展現，而不是任由輪迴以其道持續不斷。
當你憎惡某人時，無論是對此人還是對其任何一面，你的嗔恨和憤怒都並非某種實體。你的憤怒只存於自心中。每當你看到他，你的思緒便落於先前其所帶予你的傷害、他爾後會如何傷害你，或者他現在正做著甚麼傷害你的事；哪怕只聽到他的名字也讓你反感不已。因爲你已然執著於這些想法，嗔恨就不斷發展成熟，到最後你會有不可遏抑的衝動，想要去撿塊石頭砸他一通，或者抓個東西揍他一頓，想著「我真想殺了他」！”
憤怒可能看來極端强烈，然而它自何處具此力量而能輕易就將你制伏呢？
它是某種外在的力量，手足俱全，全副武裝嗎？
若非，那它在你體內的某處嗎？如是，那麽它在何處？
你能於頭腦、心臟、骨骼、或身體任何其他部位找到它嗎？
雖然不可能找到它的住所，但憤怒確實顯得非常具體實在，它强烈地將你的思想僵化於某種固定狀態，
並且給你和他人帶來巨大的痛苦。
就像雲一樣，雖然虛幻得不足以支撑你的體重或製成衣服，然而仍能遮擋太陽覆蓋整個天空。同樣的，念頭也可以掩蓋覺性原始純淨的明光。通過認識心念空性明透的本質，讓其回歸自由的本然狀態。
倘若證悟憤怒的本質是空性，那麽它就失去了所有傷害的力量而轉爲大圓鏡智；但如果你無法證悟其本質，而任其隨意發展，那麽它必將成爲地獄烈焰與寒凍的痛苦之因。
人們通常認爲制伏和摧毀仇敵是一種積極的成就，但毫無疑義的，此非佛教的觀點。
當嗔恨迸發時，不要追隨它，而應直視嗔恨本身，它不過是虛妄心念中的虛妄造構而已矣。
於往昔的無數生中，被自己的侵略性所奴役的你已經積累了度量不盡的惡業。
故從現在起應更加謹慎，牢記所有的地獄痛苦皆自嗔恨而生。
根除嗔恨，那麽將不再有地獄。
是以，你該嗔恨的是嗔恨本身，而非嗔恨所謂的敵人。
倘若你不追隨憤怒的感覺，倘若你不以嗔恨將自己與他人隔離，倘若你的嗔恨解脫於其真實自性，那麽它就成爲大圓鏡智，他人都於其中成爲己之鏡像。倘若觀世音的心中曾升起一個憤怒的念頭，這只會令祂的智慧更加光耀熾燃。進一步，當你清楚理解到嗔恨並非在外在物體中實有，內在的嗔恨心念也不具任何實際的存在，你將感受到自生的慈悲輻射向所有的衆生，尤其是那些被嗔恨之火所折磨的衆生。
一念嗔恨可以摧毀數劫積累的功德，因此嗔恨是解脫的死敵。一如老生常談：「沒有比嗔恨更大的錯誤，沒有比忍辱更大的戒律」。
爲了清除嗔心力持忍辱，謹請持誦六字大明咒！
─敏林堪千仁波切/ The Five
Emotions
The Five Emotions
To realize the perfect view is to be
totally free from the five poisons, the emotions which keep us enslaved in
samsara. As the five poison disappear, the five corresponding wisdom are
revealed.
Hatred::
Don't follow after the object of hatred;
look at the angry mind.
Anger, liberated by itself as it arises, is
the clear void;
In the self-liberation of hatred, recite
the six-syllable mantra.
How does samsara come about? As we perceive
everything around us with our five senses, all sorts of feelings of attraction
and repugnance arise in our minds, and it is from these feelings that samsara
arise. The simple perception of things, in itself, is not what causes us to
wander in samsara; it is rather our reaction to these perceptions and the
interpretation we place on them that keep the wheel of samsara turning. Now,
the extraordinary feature of the Mantrayana is that, instead of perpetuating
samsara in this way, we can cultivate the perception of all phenomena as the
pure display of wisdom.
When you feel hatred toward someone, your
hatred and anger are not in any way something inherent either to that person as
a whole or to any aspect of him. Your anger only exists in your own mind. As
soon as you glimpse him, your thoughts dwell on all the times he brought harm
to you in the past, how he might harm you in the future, or what he is doing to
harm you now; even hearing his name upsets you. As you become fixated on these
thoughts, full-blown hatred develops, and at that point you feel an
irresistible urge to pick up a stone and throw it at him, or to grab something
with which to strike him, thinking, "I'd really like to kill him!"
Anger might seem extremely strong, but
where does it get the power to overwhelm you so easily? Is it some external
force, something with arms and legs, weapons and armor? If not, then is it
somewhere inside you? If so, where is it? Can you find it in your brain, in
your heart, in your bones, or in any other part of you? Impossible though it is
to locate, anger does seem to be present in a very concrete way, a strong
clinging that freezes your mind into a state of solidity and brings a great
deal of suffering both to yourself and to others. Just as clouds, too
insubstantial to support your weight or be worn as clothing, can nevertheless
darken the whole sky and cover the sun, so in the same way thoughts can obscure
the pristine radiance of awareness. By recognizing the void, transparent nature
of mind, let it return to its natural state of freedom. If you recognize the
nature of anger as void, it loses all its power to harm and becomes mirrorlike
wisdom; but if you fail to recognize its nature and give it free rein, it will
be no less than the very source of the schorching and freezing torments of
hell.
People usually think of the overpowering
and destruction of an adversary as a positive accomplishment, but this is
unquestionably not the view point of the Buddhist teachings. When anger erupts,
do not pursue it, but instead look at the nature of anger itself; it is just a
void fabrication within the void expanse of the mind. For innumerable lives,
enslaved by your own aggression, you have accumulated immeasurable negative
karma. From now on be more prudent, remembering that anger is the seed from which
all the torments of the hells can grow. Eradicate anger, and there can be no
more hell realms. Instead of hating so-called enemies, therefore, the real
target of your hatred should be hatred itself.
If you do not pursue angry feelings, if you
do not alienate yourself from others with anger, if your anger is liberated
into its true nature, then that is mirrorlike wisdom, a mirror in which others
are reflected as yourself. Were an angry thought ever to arise in Chenrezi's
mind, it would simply make his wisdom even more brilliant. Furthermore, when
you understand clearly that anger cannot be inherent in an outer object and
that the inner angry mind is devoid of any tangible existence, you will feel
spontaneous compassion radiating out to all beings, expecially to those
tormented by the fires of anger.
Anger is the mortal enemy of liberation,
since one moment of anger destroys virtue accumulated over aeons. To eliminate
strenuously maintaining the discipline of patience, recite the six-syllable
mantra. A it is said, " There is no greater wrong than anger, no greater
discipline than patience."
─Minling Khenchen
Rinpoche / The Five Emotions
更多照片歡迎點閱 : https://www.facebook.com/mindroling
─
祝福您歡喜清心
•
平安喜樂 !
◎溫故知新•
您可以瞭解更多：
【尊貴的敏林堪千仁波切與您分享的心靈小語(1)
】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2664&prev=2695&l=f&fid=7
【敏林堪千仁波切的心靈短語】https://www.facebook.com/media/set/?set=a.307368182678757.73025.105685006180410&type=3
【敏林堪千仁波切之相關開示】：
http://tw.myblog.yahoo.com/theeasternsun-khenchen/archive?l=f&id=16
◎圖文版權所有•
懇請尊重智慧財產權。如欲轉貼引用，
敬請連結敏林堪千仁波切台灣辦事處•敏林堪千仁波切唯一中文官網：【敏林堪千仁波切官方部落格─敏林堪千仁波切的達瑪師利語自在秘密宮殿】，謝謝
教有萬法，體性無殊，不可取法、舍法、非法、非非法
佛本一乘，根源自別，故說下乘、中乘、上乘、上上乘
............................................................................
五毒•五種情緒 / The Five
Emotions ( 1 )
─
沒有比嗔恨更大的錯誤，沒有比忍辱更大的戒律！
實現圓滿的覺悟就要從五毒，也就是將我們自繫縛於輪迴的五種情緒中解脫出來。
五毒清除時，五種相應的智慧即會顯現。
嗔恨：
勿隨嗔恨而直視嗔心
嗔心自解乃明晰空性
明空大圓鏡智別無他
嗔自解脫中持六字明
輪迴是如何産生的呢？
當我們以五官覺知周圍的一切時，各種喜愛和厭惡的感覺在心中升起。
輪迴即自這些感覺中升起。
僅僅是覺知本身並不會導致我們流浪於輪迴；我們對這些覺知的反應、以及對此所作的詮釋才是轉動輪迴的力量。真言宗的殊勝即在於：我們可以修持淨觀，觀此所有現象皆是純淨智慧的展現，而不是任由輪迴以其道持續不斷。
當你憎惡某人時，無論是對此人還是對其任何一面，你的嗔恨和憤怒都並非某種實體。你的憤怒只存於自心中。每當你看到他，你的思緒便落於先前其所帶予你的傷害、他爾後會如何傷害你，或者他現在正做著甚麼傷害你的事；哪怕只聽到他的名字也讓你反感不已。因爲你已然執著於這些想法，嗔恨就不斷發展成熟，到最後你會有不可遏抑的衝動，想要去撿塊石頭砸他一通，或者抓個東西揍他一頓，想著「我真想殺了他」！”
憤怒可能看來極端强烈，然而它自何處具此力量而能輕易就將你制伏呢？
它是某種外在的力量，手足俱全，全副武裝嗎？
若非，那它在你體內的某處嗎？如是，那麽它在何處？
你能於頭腦、心臟、骨骼、或身體任何其他部位找到它嗎？
雖然不可能找到它的住所，但憤怒確實顯得非常具體實在，它强烈地將你的思想僵化於某種固定狀態，
並且給你和他人帶來巨大的痛苦。
就像雲一樣，雖然虛幻得不足以支撑你的體重或製成衣服，然而仍能遮擋太陽覆蓋整個天空。同樣的，念頭也可以掩蓋覺性原始純淨的明光。通過認識心念空性明透的本質，讓其回歸自由的本然狀態。
倘若證悟憤怒的本質是空性，那麽它就失去了所有傷害的力量而轉爲大圓鏡智；但如果你無法證悟其本質，而任其隨意發展，那麽它必將成爲地獄烈焰與寒凍的痛苦之因。
人們通常認爲制伏和摧毀仇敵是一種積極的成就，但毫無疑義的，此非佛教的觀點。
當嗔恨迸發時，不要追隨它，而應直視嗔恨本身，它不過是虛妄心念中的虛妄造構而已矣。
於往昔的無數生中，被自己的侵略性所奴役的你已經積累了度量不盡的惡業。
故從現在起應更加謹慎，牢記所有的地獄痛苦皆自嗔恨而生。
根除嗔恨，那麽將不再有地獄。
是以，你該嗔恨的是嗔恨本身，而非嗔恨所謂的敵人。
倘若你不追隨憤怒的感覺，倘若你不以嗔恨將自己與他人隔離，倘若你的嗔恨解脫於其真實自性，那麽它就成爲大圓鏡智，他人都於其中成爲己之鏡像。倘若觀世音的心中曾升起一個憤怒的念頭，這只會令祂的智慧更加光耀熾燃。進一步，當你清楚理解到嗔恨並非在外在物體中實有，內在的嗔恨心念也不具任何實際的存在，你將感受到自生的慈悲輻射向所有的衆生，尤其是那些被嗔恨之火所折磨的衆生。
一念嗔恨可以摧毀數劫積累的功德，因此嗔恨是解脫的死敵。一如老生常談：「沒有比嗔恨更大的錯誤，沒有比忍辱更大的戒律」。
爲了清除嗔心力持忍辱，謹請持誦六字大明咒！
─敏林堪千仁波切/ The Five
Emotions
The Five Emotions
To realize the perfect view is to be
totally free from the five poisons, the emotions which keep us enslaved in
samsara. As the five poison disappear, the five corresponding wisdom are
revealed.
Hatred::
Don't follow after the object of hatred;
look at the angry mind.
Anger, liberated by itself as it arises, is
the clear void;
In the self-liberation of hatred, recite
the six-syllable mantra.
How does samsara come about? As we perceive
everything around us with our five senses, all sorts of feelings of attraction
and repugnance arise in our minds, and it is from these feelings that samsara
arise. The simple perception of things, in itself, is not what causes us to
wander in samsara; it is rather our reaction to these perceptions and the
interpretation we place on them that keep the wheel of samsara turning. Now,
the extraordinary feature of the Mantrayana is that, instead of perpetuating
samsara in this way, we can cultivate the perception of all phenomena as the
pure display of wisdom.
When you feel hatred toward someone, your
hatred and anger are not in any way something inherent either to that person as
a whole or to any aspect of him. Your anger only exists in your own mind. As
soon as you glimpse him, your thoughts dwell on all the times he brought harm
to you in the past, how he might harm you in the future, or what he is doing to
harm you now; even hearing his name upsets you. As you become fixated on these
thoughts, full-blown hatred develops, and at that point you feel an
irresistible urge to pick up a stone and throw it at him, or to grab something
with which to strike him, thinking, "I'd really like to kill him!"
Anger might seem extremely strong, but
where does it get the power to overwhelm you so easily? Is it some external
force, something with arms and legs, weapons and armor? If not, then is it
somewhere inside you? If so, where is it? Can you find it in your brain, in
your heart, in your bones, or in any other part of you? Impossible though it is
to locate, anger does seem to be present in a very concrete way, a strong
clinging that freezes your mind into a state of solidity and brings a great
deal of suffering both to yourself and to others. Just as clouds, too
insubstantial to support your weight or be worn as clothing, can nevertheless
darken the whole sky and cover the sun, so in the same way thoughts can obscure
the pristine radiance of awareness. By recognizing the void, transparent nature
of mind, let it return to its natural state of freedom. If you recognize the
nature of anger as void, it loses all its power to harm and becomes mirrorlike
wisdom; but if you fail to recognize its nature and give it free rein, it will
be no less than the very source of the schorching and freezing torments of
hell.
People usually think of the overpowering
and destruction of an adversary as a positive accomplishment, but this is
unquestionably not the view point of the Buddhist teachings. When anger erupts,
do not pursue it, but instead look at the nature of anger itself; it is just a
void fabrication within the void expanse of the mind. For innumerable lives,
enslaved by your own aggression, you have accumulated immeasurable negative
karma. From now on be more prudent, remembering that anger is the seed from which
all the torments of the hells can grow. Eradicate anger, and there can be no
more hell realms. Instead of hating so-called enemies, therefore, the real
target of your hatred should be hatred itself.
If you do not pursue angry feelings, if you
do not alienate yourself from others with anger, if your anger is liberated
into its true nature, then that is mirrorlike wisdom, a mirror in which others
are reflected as yourself. Were an angry thought ever to arise in Chenrezi's
mind, it would simply make his wisdom even more brilliant. Furthermore, when
you understand clearly that anger cannot be inherent in an outer object and
that the inner angry mind is devoid of any tangible existence, you will feel
spontaneous compassion radiating out to all beings, expecially to those
tormented by the fires of anger.
Anger is the mortal enemy of liberation,
since one moment of anger destroys virtue accumulated over aeons. To eliminate
strenuously maintaining the discipline of patience, recite the six-syllable
mantra. A it is said, " There is no greater wrong than anger, no greater
discipline than patience."
─Minling Khenchen
Rinpoche / The Five Emotions
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【尊貴的敏林堪千仁波切與您分享的心靈小語(1)
】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2664&prev=2695&l=f&fid=7
【敏林堪千仁波切的心靈短語】https://www.facebook.com/media/set/?set=a.307368182678757.73025.105685006180410&type=3
【敏林堪千仁波切之相關開示】：
http://tw.myblog.yahoo.com/theeasternsun-khenchen/archive?l=f&id=16
◎圖文版權所有• 懇請尊重智慧財產權。如欲轉貼引用， 敬請連結敏林堪千仁波切台灣辦事處•敏林堪千仁波切唯一中文官網：【敏林堪千仁波切官方部落格─敏林堪千仁波切的達瑪師利語自在秘密宮殿】，謝謝
