惹瓊巴傳

jerryou

我是老师说过
走破草鞋罪过无量，坐破蒲团功德无量

葉小釵

jerryou 发表于 2011-10-27 13:23
我是老师说过
走破草鞋罪过无量，坐破蒲团功德无量

若是參訪善知識而走破草鞋無數,也是罪惡無量?如唐朝黃檗禪師便是如此,訪善知識,草鞋穿破無數,成為一代祖師
唐朝馬祖道一禪師,未得善知識教授前,坐破蒲團數百,被善知識譏為磨磚作鏡,豈有無量功德?
要善思善知識話語所指之義為何,否則便有初一若錯,乃至十五的現象,共勉之

jerryou

葉小釵 发表于 2011-10-27 14:30
若是參訪善知識而走破草鞋無數,也是罪惡無量?如唐朝黃檗禪師便是如此,訪善知識,草鞋穿破無數,成為一代祖師 ...

当对当时境而言，非以偏概全论

鼎湖上素

葉小釵 发表于 2011-10-27 14:30
若是參訪善知識而走破草鞋無數,也是罪惡無量?如唐朝黃檗禪師便是如此,訪善知識,草鞋穿破無數,成為一代祖師 ...

"共勉之!" 愿师兄福慧双修，吉祥如意。

PS: 今天中午佛哲书店见到 惹琼巴传，斤两十足…… 但这阵子实在未有空闲，往后才买回家阅读。

葉小釵

鼎湖上素 发表于 2011-10-27 17:03
"共勉之!" 愿师兄福慧双修，吉祥如意。

PS: 今天中午佛哲书店见到 惹琼巴传，斤两十足…… 但这阵子实 ...

不會很難讀,我每天中午在金石堂花20分鐘看二章,5天就看完了
其實有些開示要參考密勒日巴傳記/證道歌集中,密祖給惹瓊巴的開示或證道歌,畢竟惹瓊巴有3次違背密祖的指示,產生修行上的違緣,密祖如何幫他消業障,密祖的證道歌及鷹該有寫

鼎湖上素

葉小釵 发表于 2011-10-27 17:43
不會很難讀,我每天中午在金石堂花20分鐘看二章,5天就看完了
其實有些開示要參考密勒日巴傳記/證道歌集中 ...

5天 x 20分钟? 难怪你是法宝编辑了！

长寿佛子

We have seen that this crucial episode in Rechungpa’s life was subject to continuing
transformation and evolution. We can be certain that Rechungpa did bring back teachings
of Tipupa to Tibet, but whether there is any historical basis to Milarepa burning any of
his texts will not be certain until the discovery of a copy of The Essence of a Wonderful
Jewel. That incident, even if a later addition to the Rechungpa legend, proved a fruitful
seed for later narrators, developing into a display of miracles by Milarepa which were to
serve as proof for Pema Karpo of Milarepa’s enlightenment. For the Rechungpa figure in
the narrative tradition, however, this entailed a corresponding increase in the
transgressiveness of his character, so that he became guilty of a loss of faith and of
hostility to his guru. Though the lapse was brief, such a deviation is normally considered
the gravest fault in a vajrayāna practitioner.
This created an image of Rechungpa that is characterised by imperfection, particularly
among those who were unaware of the subsequent events of his life. That image was
further enhanced by his ‘demotion’ in status to Gampopa, which is particularly evident in
Tsangnyön Heruka’s The Hundred Thousand Songs of Milarepa and which is a topic that
will be explored next.
摘自英文版《热穷巴传》

长寿佛子

The Lives of Marpa and Milarepa is a zintri (zin-bris)—a pupil’s record of what may
have been a single oral lecture by Gampopa. Many of his teachings are preserved in this
form in The Collected Works of Gampopa. Unfortunately, in this case the pupil has not
provided his name.

The latter text serves as an addendum to the former, perhaps a spoken lecture
following on from a reading of the text. Apart from the textual division created by the
title and format, The Lives of Marpa and Milarepa begins as a continuation of The Lives
of Tilopa and Naropa, the first line being ‘His pupil was…’ without explaining whom is
being referred to by ‘his’. Its literary style, in contrast with the previous text, is somewhat
ungainly and occasionally obscure.
In this earliest biography of Milarepa, key narrative details differ considerably from
later versions such as Tsangnyön’s, where more dramatic alternatives have replaced these
comparatively mundane events.

Milarepa’s father does not die while he is young, and his mother is never mentioned. It
is said that there is only the father and son, so she appears to have died while he was a
child. When Milarepa returns home, it is therefore to see his father, and he discovers that
he has died in the meantime.56 The word for sister and female cousin is identical in
Tibetan, and there is a point in the narrative when a paternal aunt and a female cousin

visit him. The latter is presumably the seed for the later narrative of the sister. There is no
mention of enmity between Milarepa and his aunt. On the contrary, she solely concerned
for his welfare.
Though he becomes a sorcerer, there is no mention of any use he made of this in his
early years, and at no point is it inferred that his training was a bad thing. Marpa does not
refuse to give Milarepa teachings,57 but as Milarepa has no money to pay for them he
does household tasks, such as carrying water in exchange for the instruction. He is not
said to erect or demolish buildings.58
When Marpa has finished teaching Milarepa he sends him to Ngoktön for more
detailed teaching. Milarepa therefore does not escape with Damema’s aid so as to secretly
study under Ngoktön.59

... ...

奧斯卡

內容簡介top
　　密勒日巴尊者是西藏最偉大的瑜伽士之一，也是藏傳佛教中噶舉派的一大祖師。

　　他有兩大弟子：一位是如日的岡波巴，代表僧服寺院系統；另一位是如月的惹瓊巴，代表口傳教誡的布衣瑜伽士系統。

　　惹瓊巴的修行之道，不同於一般西藏的瑜伽士，他三度前往印度，最後一次帶回許多噶舉祖師瑪爾巴大譯師當年沒有帶回西藏的法教。惹瓊巴的修行傳記也非常獨特，幾番顯示禪修者不聽從上師教導而產生的種種問題。

　　例如，當他第三度朝訪印度時，忘卻上師的告誡而學習咒術和因明，因而產生讓他虔敬心不足的兩大障礙。首先，他開始對上師的智慧產生懷疑，並生起極大的傲慢心。密勒日巴尊者為了調伏他的慢心和淨除其他障礙，而前往邊境迎接他。當密勒日巴要他撿起地上的一個犛牛角時，惹瓊巴誤解上師的心有所執著，而不屑於撿拾路邊無用之物。隨後，當夾帶冰雹的暴風雨來臨時，實證空性境界極高的密勒日巴在剎那間躲進他先前拾起的犛牛角中，安適地在裡面唱道歌，而惹瓊巴卻連一隻手都無法伸進去。

　　很多人或許會覺得犛牛角的故事很神奇，但是深入探究時，我們會發現，所謂的神通，只是證悟力量的自然顯現。即使我們無法以科學去解釋彩虹身為什麼會發生，然而這類神奇的事蹟，依然會隨著證悟力量的開展而自然彰顯。

作者簡介

堪千創古仁波切

　　噶舉傳承大師之一。1933年出生於西藏，1937年被第十六世大寶法王噶瑪巴和第十一世泰錫度貝瑪旺秋嘉波仁波切,一起認證他為第九世創古仁波切，並於西藏青海創古札西卻林本寺舉行坐床大典。1939年開始專注學習經論，以及記誦與修持法會儀軌，對修行及閉關十分精進。1943年仁波切前往拉薩大昭寺及楚布寺朝聖，請示大寶法王修行的問題，並得到大寶法王的身、口、意加持。仁波切在學習過程中，遵循噶舉傳承的注疏及持守第三世大寶法土所闡揚的中觀他空見傳統。

　　1967年仁波切在一千五百位僧侶及達賴喇嘛尊者的代表見證下,順利通過各派共學之五部大論及噶舉傳承特別之論典的辯經口試。第十四世達賴喇嘛授予創古仁波切「噶舉堪布」的頭銜。在噶舉傳承位於錫金的駐錫地隆德寺，第十六世大寶法王噶瑪巴，授予他「堪千」（即「大堪布」）的頭銜，並獲封「三藏總持師」，是隆德寺及所有噶舉派之堪布，且成為那爛陀學院及隆德寺的住持。1976年應第十六世大寶法王要求到國外傳法，為各種不同根器的佛子開啟佛法大門。之後，達賴喇嘛任何創古仁波切為第十七世大寶法王的親教師。仁波切至今仍誨人不倦，奔波於世界各地開展佛行事業。

　　堪千創古仁波切的著作甚多，已經中譯出版的有：《月燈：三摩地王經譯》《止觀禪修》《三乘佛法心要》《佛性「究竟一乘寶性論」十講》《遇見藥師佛》《成佛的藍圖》等。

譯者簡介

陳玲瓏（帕滇卓瑪）

　　私立輔仁大學食品營養系畢業，美國堪薩斯大學人類學博士。一九九四年皈依三寶後，開始從事佛學翻譯工作。

ckm0012001

我家也有米勒日巴尊者的传记，不过是竖着印的字

云水堂主

惹瓊巴曾在西藏學過“本波”。

saixl

貌似那个最秘密的口诀，是米拉日巴尊者直接传给了噶举派三祖冈波巴，似乎并没有传给惹琼巴
而且，貌似根据米拉日巴祖师传，米拉日巴祖师，对惹琼巴的修持并不满意。。。

一兰与烁

认真读一下。

正大光明

顶礼