将上师视为佛的重要性---喇嘛梭巴仁波切

zenki

<P>As a disciple, one must regard one&#39;s guru as an enlightened being. Even if the guru does not regard himself as an enlightened being and claims that you, as his disciple, gain buddhahood before him, you must still show respect and pay homage to your guru. <BR><FONT size=4>做为一个弟子，你必需将你的上师视为是一位已经证悟的圣者。即使你的上师并不自认为是已经证悟的圣者并且宣称，做为他的弟子的你已比他早成佛，你仍必需恭敬他并且向你的上师礼敬。</FONT></P><P>For instance, the fifth Buddha - Maitreya, who now presides over Tu****a pureland, enlightened before his teacher, Shakyamuni Buddha. To show respect for his guru, Maitreya has a stupa on his forehead. In the same way, Chenrezig, the embodiment of compassion of all the Buddhas, in his eleven-headed aspect, has on his crown his teacher Amitabha Buddha, the one who presides over Western pureland. So learning from a guru or spiritual teacher should not be the same as killing a deer, extracting its musk and then discarding its body. Even after attaining enlightenment, one must continue to honor one&#39;s guru for without him realization is simply impossible.<BR><FONT size=4>举个例子来说，目前掌理兜率天净土的弥勒菩萨─第五尊佛，比他的老师释迦牟尼佛早证悟。为了表示对他的上师的尊敬，弥勒菩萨的前额上有一座佛塔。同样的，观世音菩萨，诸佛慈悲的总汇，在他的十一面的形像的头冠顶上有他的老师，掌理西方净土的阿弥陀佛。因此从一位上师或精神导师那儿学习，不应当像宰鹿般，撷取了牠的麝香后，就丢弃了牠的躯体。即使成就正等正觉后，你必需仍旧恭敬你的上师，因为没有他，修证是根本不可能的。</FONT></P><P>The ability to see your guru as identical to Buddha depends on your motivation of developing bodhicitta - the pure wish to become Buddha yourself in order to be able to benefit other sentient beings. <BR><FONT size=4>将你的上师视为与佛无二无别的能力，要视你发展菩提心─为了能够利益其他一切有情而要成佛的纯粹愿望─的动机而定。</FONT></P><P>If your mind is strongly motivated in this way and always thinks of enlightenment and the means of achieving it, you will naturally see your guru in the same state because nothing else will be in your mind. <BR><FONT size=4>如果你的心是这样地强烈发心，并且总是想到证悟及达到证悟的方法，你就会自然地视你的上师为同样是如此的，因为除此之外就没有别的东西在你心中。</FONT></P><P>The more you wish to attain buddhahood, the clearer you see the need for seeing your guru as Buddha. We need to train ourselves to see our guru as Buddha; otherwise, even if your guru is Buddha, you will not see him as Buddha.<BR><FONT size=4>你愈想成佛，你就愈清晰的看出将你的上师视为佛的需要。我们需要训练自己将我们的上师视为佛，要不然，即使你的上师真的是佛，你也看不出他就是佛。</FONT></P><P>For example, all the compositional phenomena are impermanent, but you do not see them as impermanent, it is then difficult to meditate on impermanence to realize things as impermanent. In the same way, all the things we see are empty of inherent existent, but we do not see it that way, then we need to put tremendous effort to meditate in order to gain realization of emptiness. So the faults are within us, not out there.<BR><FONT size=4>举个例来说，所有的缘起现象都是无常的，然而你并不视它们为无常的，所以这就很难观修无常以体认事物是无常的。同样的，所有我们所看到的事物都没有独立的存在，然而我们并不如此看事物，因此我们必需以极大的努力来观修以体认空性。所以问题是出在我们内心，而不是外在的。</FONT></P><P>Source:<BR>来源:</P><P>Lama Zopa Rinpoche (2000). Teachings from the Vajrasattva Retreat. Lama Yeshe Wisdom Archive: USA<BR>喇嘛梭巴仁波切(2000年)，金刚萨埵闭关之教授。喇嘛耶喜智慧库：美国。</P><p>［此帖子已被 喜饶嘉措 在 2006-7-24 13:20:32 编辑过］